UNIVERSITY    OF    CALIFORNIA    PUBLICATIONS 

IN 

AMERICAN    ARCHAEOLOGY   AND    ETHNOLOGY 

Vol.  9,  No.  1,  pp.  1-235  February  19,  1910 


YANA  TEXTS 

BT 

EDWARD  SAPIR 


TOGETHER  WITH  YANA  MYTHS  COLLECTED   BY 
ROLAND   B.  DIXON 


BERKELEY 
THE  UNIVERSITY  PRESS 


UNIVERSITY  OF  CALIFORNIA  PUBLICATIONS 
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Vol.  1.      1.  Life  and  Culture  of  the  Hupa,  by  Pliny  Earle  Goddard.     Pp.  1-88; 

plates  1-30.    September,  1903 $1.25 

2.  Hupa  Texts,  by  Pliny  Earle  Goddard.    Pp.  89-368.    March,  1904 3.00 

Index,  pp.  369-378. 
Vol.  2.      1.  The  Exploration  of  the  Potter  Creek  Cave,  by  William  J.  Sinclair. 

Pp.  1-27;  plates  1-14.    April,  1904 40 

2.  The  Languages  of  the  Coast  of  California  South  of  San  Francisco,  by 

A.  L.  Kroeber.    Pp.  29-80,  with  a  map.    June,  1904 60 

3.  Types  of  Indian  Culture  in  California,  by  A.  L.  Kroeber.    Pp.  81-103. 

June,  1904  25 

4.  Basket  Designs  of  the  Indians  of  Northwestern  California,  by  A.  L. 

Kroeber.    Pp.  105-164;  plates  15-21.    January,  1905  75 

5.  The  Yokuts  Language  of  South  Central  California,  by  A.  L.  Kroeber. 

Pp.  165-377.     January,  1907  2.25 

Index,  pp.  379-393. 
Vol.  3.  The  Morphology  of  the  Hupa  Language,   by  Pliny  Earle  Goddard. 

344  pp.    June,  1905  3.50 

Vol.  4.      1.  The  Earliest  Historical  Relations  between  Mexico  and  Japan,  from 

original  documents  preserved  in  Spain  and  Japan,  by  Zelia  Nuttall. 

Pp.  1-47.    April,  1906  50 

2.  Contribution  to  the  Physical  Anthropology  of  California,  based  on  col- 

lections in  the  Department  of  Anthropology  of  the  University  of 
California,  and  in  the  U.  S.  National  Museum,  by  Ales  Hrdlicka. 
Pp.  49-64,  with  5  tables;  plates  1-10,  and  map.  June,  1906 75 

3.  The  Shoshonean  Dialects  of  California,  by  A.  L.  Kroeber.    Pp.  65-166. 

February,  1907  1.50 

4.  Indian  Myths  from  South  Central  California,  by  A.  L.  Kroeber.    Pp. 

167-250.     May,  1907  75 

5.  The  Washo  Language  of  East  Central  California  and  Nevada,  by  A.  L. 

Kroeber.    Pp.  251-318.    September,  1907  ., 75 

6.  The  Religion  of  the  Indians  of  California,  by  A.  L.  Kroeber.    Pp.  319- 

356.     September,  1907  50 

Index,  pp.  357-374. 
Vol.  5.      1.  The  Phonology  of  the  Hupa  Language;  Part  I,  The  Individual  Sounds, 

by  Pliny  Earle  Goddard.    Pp.  1-20,  plates  1-8.    March,  1907 35 

2.  Navaho  Myths,  Prayers  and  Songs,  with  Texts  and  Translations,  by 

Washington  Matthews,  edited  by  Pliny  Earle  Goddard.  Pp.  21-63. 
September,  1907  75 

3.  Kato  Texts,  by  Pliny  Earle  Goddard.    Pp.  65-238,  plate  9.    December, 

1909    : 2.50 

Vol.  6.       1.  The  Ethno-Geography  of  the  Porno  and  Neighboring  Indians,  by  Sam- 
uel Alfred  Barrett.    Pp.  1-332,  maps  1-2.    February,  1908  3.25 

2.  The  Geography  and  Dialects  of  the  Miwok  Indians,  by  Samuel  Alfred 

Barrett.    Pp.  333-368,  map  3. 

3.  On  the  Evidence  of  the  Occupation  of  Certain  Regions  by  the  Miwok 

Indians,  by  A.  L.  Kroeber.    Pp.  369-380.    Nos.  2  and  3  in  one  cover. 

February,  1908  50 

Index,  pp.  381-400. 
Vol.  7.      1.  The  Emeryville  Shellmound,  by  Max  Uhle.    Pp.  1-106,  plates  1-12,  with 

38  text  figures.    June,  1907 1-25 

2.  Recent  Investigations  bearing  upon  the  Question  of  the  Occurrence  of 

Neocene  Man  in  the  Auriferous  Gravels  of  California,  by  William 

J.  Sinclair.    Pp.  107-130,  plates  13-14.    February,  1908  35 

3.  Porno  Indian  Basketry,  by  S.  A.  Barrett.    Pp.  133-306,  plates  15-30, 

231  text  figures.    December,  1908  1.75 

4.  Shellmounds  of  the  San  Francisco   Bay  Region,   by   N.   C.   Nelson. 

Pp.  309-356,  plates  32-34.     December,    1909    .50 


UNIVERSITY   OF  CALIFORNIA    PUBLICATIONS 


IN 


AMERICAN  ARCHAEOLOGY  AND  ETHNOLOGY 


VOLUME    9 


FREDERIC  WARD   PUTNAM 

AND 

A.  L.  KROEBER 
EDITORS 


BERKELEY 

THE   UNIVERSITY  PRESS 

1910-1911 


51 

•  I  5 
/.  9 


Cited  as  Univ.  Calif.  Publ.  Am.  Arch.  Ethn. 


Bancroft  Library 

6074- 


CONTENTS 


NUMBER  1. — Yana  Texts,  Edward  Sapir,  together  with  Yana  Myths  col- 
lected by  Boland  B.  Dixon,  pages  1-235. 

NUMBER  2. — The    Chumash    and    Costanoan    Languages,    A.    L.    Kroeber, 
pages  237-271. 

NUMBER  3. — The   Languages   of   the    Coast   of   California   North   of   San 
Francisco,  A.  L.  Kroeber,  pages  273-435,  and  map. 


UNIVERSITY   OF   CALIFORNIA    PUBLICATIONS 

IN 

AMERICAN    ARCHAEOLOGY  AND  ETHNOLOGY 

Vol.  9,  No.  1,  pp.  1-235  February  19,  1910 


YANA  TEXTS 

BY 

EDWAED  SAPIE 

TOGETHER  WITH  YANA  MYTHS  COLLECTED  BY 
ROLAND  B.  DIXON. 


CONTENTS. 

PAGE 

INTRODUCTORY  REMARKS. 

Key  to  characters  used 4 

I.  CENTRAL  DIALECT  (GaVd'ci). 

Myths. 

I.  Flint  Boy  6 

n.  The  Theft  of  Fire  and  the  Burning  of  the  World 23 

HI.  The  Visit  of  the  Geese  People  to  Mt.  Shasta 35 

iv.  Bluejay's  Journey  to  the  Land  of  the  Moon 50 

v.  The  Creation  of  the  Yana 74 

vi.  Origin  of  Sex,  Hands,  and  Death 77 

vn.  Coyote  and  His  Sister 93 

vm.  Coyote  and  His  Mother-in-Law 109 

IX.  The  Rolling  Skull 115 

II.  NORTHERN  DIALECT  (Gon'ei). 

Myths. 

x.  Coyote,  Pine-Marten,  and  Loon 129 

XI.  The  Drowning  of  Young  Buzzard's  Wife 137 

xil.  Coyote,  Heron,  and  Lizard 142 

xin.  The  Finding  of  Fire  (from  Curtin's  "Creation  Myths 

of  Primitive  America") 160 

Narratives  and  Customs. 

xiv.  Indian  Medicine  Men 174 

xv.  Marriage  181 

xvi.  A  Lovers'   Quarrel 183 

xvii.  Childbirth  and  Death 185 

xvni.  Death  and  Burial 188 

xix.  Betty  Brown's  Dream 195 

xx.  Spell  said  by  a  Girl  desirous  of  Getting  a  Husband 197 

xxi.  Curse  on  People  that  wish  one  111 198 

xxii.  Prayer  on  Sneezing 199 


2  University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

Supplementary  Texts,  collected  by  Dr.  E.  B.  Dixon. 

xxm.     The  Boiling  Skull 200 

XXIV.     Grizzly  Bear  and  Deer 203 

III.  SUPPLEMENTARY  YANA  MYTHS,  collected  by  Dr.  E.  B.  Dixon. 

I.  The  Creation  of  Man 209 

n.  The  Contest  of  Fox  and  Coyote 210 

in.  The  Lost  Brother 214 

IV.  The  Flints  and  Grizzly  Bears 216 

v.  <  rihateaina  221 

vi.  Fixing  the  Sun 223 

VII.  Woodpecker  and  Woodrat 224 

vin.  Eabbit  Woman  and  Her  Child 225 

ix.  Coyote  and  Eabbit  Gamble 226 

x.  Gopher  and  Eabbit  Gamble 227 

XI.  Coyote  and  the  Stump 227 

xil.  Loon  Woman 228 

xiii.  Pine  Marten's  Quest  for  Moon's  Daughter 233 


INTRODUCTORY  REMARKS. 

The  following  myths  were  obtained  in  1907  as  part  of  the 
Ethnological  and  Archaeological  Survey  of  California  conducted 
by  the  Department  of  Anthropology  of  the  University  of  Cali- 
fornia. Numbers  i-ix  were  obtained  in  December  near  Red- 
ding, the  county  seat  of  Shasta  county,  numbers  x-xxn  were 
obtained  in  July  and  August  between  Round  Mountain  and 
Montgomery  creek  in  the  same  county  (see  notes  3a  and  202  of 
text).  The  two  sets  of  texts  represent  two  not  very  different 
but  clearly  distinct  dialects,  the  Northern  Yana  (gari'ei)  and 
the  Central  Yana  (gat'a'ei),  of  which  the  former  may  be  consid- 
ered more  specialized  phonetically.  The  territory  formerly  oc- 
cupied by  these  dialects  may  be  denned  as  that  part  of  Shasta 
county,  California,  that  stretches  south  of  Pit  river  from  and 
including  Montgomery  creek,  a  southern  affluent  of  that  stream, 
west  to  a  point  on  Pit  river  between  Copper  City  and  Woodman, 
then  south  to  Woodman  on  Little  Cow  creek,  along  the  eastern 
bank  of  that  stream  and  Cow  creek  to  the  Sacramento  river, 
southeast  to  Battle  creek,  east  along,  or  some  distance  north  of. 
Battle  creek  and  North  fork  of  Battle  creek  to  the  mountainous 
country  southwest  of  the  headwaters  of  Hat  creek,  and  north- 
west back  to  Montgomery  creek  in  a  line  that  fell  short  of  Crater 


1910]  Sapir :  Yana  Texts.  3 

peak  and  Burney  creek.  Of  this  country  only  that  small  portion 
that  lies  northeast  of  Bullskin  ridge,  in  other  words  the  region 
of  Montgomery  and  Cedar  creeks,  belonged  to  the  Northern 
Yana  or  garl'«i  dialect.  The  territory  defined  above  formed 
roughly  the  northern  half  of  the  country  occupied  by  the  whole 
Yanan  stock.  A  third,  now  extinct  and  apparently  rather  diverg- 
ent, dialect  was  spoken  in  the  region  bounded  by  the  Sacramento 
river,  a  line  drawn  from  opposite  Tehama  east  along  Mill  creek 
to  and  including  Lassen  peak,  a  line  running  northwest  to  the 
headwaters  of  Battle  creek,  and  the  valley  of  Battle  creek  west 
to  the  Sacramento.  These  boundaries  are  somewhat  uncertain, 
it  remaining  doubtful  whether  the  Yanas  reached  the  Sacra- 
mento. The  Yanas  were  surrounded  by  the  Achoma'wi  (Pit  River 
Indians)  to  the  north;  the  Achoma'wi,  Hat  Creek  or  Atsuge'wi 
Indians  (of  Shastan  stock),  and  Northeast  Maidu  ("Big Meadows 
Indians")  to  the  east;  the  Northwest  Maidu  to  the  south;  and 
the  Wintun  to  the  west. 

Nothing  has  hitherto  been  published  on  the  Yana  language 
except  a  few  notes  in  Dixon  and  Kroeber's  "Native  Languages 
of  California";1  the  authors  place  Yana  in  a  morphological  class 
by  itself,  it  showing  little  or  no  grammatical  resemblance  to  the 
Central  Calif ornian  type  of  languages  (such  as  Maidu  or  Win- 
tun).  Yana  mythology  has  fared  better.  Pages  281-484  of 
Jeremiah  Curtin's  "Creation  Myths  of  Primitive  America" 
(Boston,  1903)  consist  of  thirteen  Yana  myths,  some  of  which 
are  closely  parallel  forms  of  myths  published  in  this  volume. 
Unfortunately  Curtin  fails  to  give  the  names  either  of  his 
informants  or  of  the  places  at  which  the  myths  were  procured ;  it 
would  have  been  desirable  to  have  definite  information  on  this 
point,  as  the  Yana  myths  undoubtedly  appeared  in  several  dis- 
tinct forms  (cf.,  e.g.,  Curtin's  "Theft  of  Fire"  with  Sam  Bat'- 
wi's  version  below).  Information  secured  from  my  informants, 
Sam  Bat'wi  and  Betty  Brown,  indicates  that  Curtin's  material 
was  derived  partly  at  Round  Mountain  from  the  now  dead  chief 
Round  Mountain  Jack  (Bui'yas-i),  partly  near  Redding  from  an 
old  Indian,  since  deceased,  known  as  ' '  The  Governor, ' '  for  whom 


lAmer.  Anthropologist,  N.  8.,  V,  7,  12,  15. 


4  University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

Sam  Bat'wi  acted  as  interpreter.  Notes  on  Yana  myths  obtained 
by  Dr.  Dixon  are  to  be  found  in  his  "Northern  Maidu."2  The 
published  Yana  mythologic  material  is  briefly  summarized  and 
discussed  by  Dr.  Kroeber  in  "Myths  of  South  Central  Cali- 
fornia. '  '3 

Thanks  are  due  Mrs.  Curtin  and  Little,  Brown  and  Company 
for  permission  to  reprint  in  this  volume  Curtin 's  myth  of  "The 
Theft  of  Fire, ' '  an  Indian  translation  of  which  was  secured  from 
Betty  Brown.  Thanks  are  also  due  to  Dr.  R.  B.  Dixon  for  kindly 
consenting  to  have  his  manuscript  Yana  material  incorporated 
with  my  own ;  this  material  was  collected  for  the  American  Mu- 
seum of  Natural  History  in  the  late  fall  and  early  winter  of 
1900,  partly  from  Sam  Bat'  wl  and  partly  from  Round  Mountain 
Jack. 

KEY  TO  CHARACTERS  USED. 
Vowels: 

a  short  as  in  Ger.   Mann. 

a  long  as  in  Ger.  Bahn. 

e  short  and  open  as  in  Eug.  met. 

§  long  and  open  as  in  Fr.  fete,  approximately  as  in  Eng.  there,  but 

without  final  "r  vanish." 

i  short  and  open  as  in  Eng.  it. 

I  close  as  in  Eng.  eat.     Not  necessarily  long  unless  accented. 

0  short  and  open  as  in  Ger.  dort. 
6  long  and  open  as  in  Eng.  saw. 
u  short  and  open  as  in  Eng.  put. 

u     close  as  in  Eng.  spoon.     Generally  long. 

e     close  as  in  Fr.  ete,  and  6     close  as  in  Fr.  chapeau,  are  not  true  Yana 

sounds  and  of  very  doubtful  occurrence, 
a     as  in  Eng.  hat.     Of  rare  occurrence, 
ii    approximately  like  short  and  open  Ger.  u  in  Miitze.     Barely  occurs 

as  variant  of  yu. 
Superior  vowels  (a,  *,  u,  rarely  «  and  °)  are  whispered  and  accompanied 

by  aspiration  of  preceding  consonant.     Less  frequently  syllables 

consisting  of  voiced  consonant  and  vowel  are  written  superior  to 

indicate  whispering,  e.g.,  ya,  ". 

Diphthongs: 

ai     as  in  Eng.  night.     Apt  to  split  up  into  a-i. 
au     as  in  Eng.  house.    Apt  to  split  up  into  a-u. 

01  (of  rare  occurrence),  ui,  and  ui,  are  o+i,  u+i,  and  u-f-I. 


2  Bull.  Am.  Mus.  Nat.  Hist.,  XVII,  339,  340,  342. 
s  Univ.  Calif.  Publ.  Am.  Arch.  Ethn.,  IV,  148-9. 


1910]  Sapir:  Yana  Texts. 


Consonants: 

b,  d,  dj,  g    with  considerably  less  sonancy  than  corresponding  Eng.  con- 

sonants (dj  =  Eng.  j  in  judge);  best  considered  as  intermediate 
between  surds  and  sonants. 

p,  t,  tc  (or  ts-),  k  unaspirated  surds  (tc  =  Eng.  ch  in  church).  These 
are  of  secondary  origin. 

p',  t',  tc'   (orts«<),  k<       distinctly  aspirated  surds. 

p!,  t!,  tc!  (orts. !),k!  " fortis "  in  articulation.  Pronounced  with  sud- 
den release  of  tongue  and  accompanying  stricture  of  glottis. 
Distinct  from,  though  similar  to,  pe,  t£, ,  ke. 

w     as  in  Eng.  wine. 

w  unvoiced  w,  approximately  as  in  Eng.  what.  Occurs  only  as  syllabic 
final. 

c,  s     as   in    Eng.   ship   and   sip   respectively.      These    are   variants    of 
s-          acoustically  midway  between  them  and  which  also  occurs  as  second 

member  of  affricative  ts-. 

t1'  t  with  slight  S'-affection  following.  Sometimes  heard  as  variant  of 
t'  before  dj. 

j  as  in  Eng.  azure  or,  better,  acoustically  midway  between  z  and  j  (in 
Fr.  jour).  It  practically  never  occurs  except  as  second  member 
of  affricative  dj. 

1,  m,  n     as  in  English. 

I,  m,  n  unvoiced  1,  m,  and  n.  These  occur  generally  before  e  (glottal 
stop). 

r  pronounced  with  tip  of  tongue  and  rather  weakly  trilled,  so  as  fre- 
quently to  sound  like  sonant  d. 

r  unvoiced  r  with  fairly  strong  aspiration.  It  goes  back  etymologically 
to  r  (sonant  d). 

rt',  rt'  differing  from  ordinary  te,  t'  by  peculiar  voiceless-r  quality  of 
dental  surd  (rf  seems  often  to  be  acoustic  variant  of  r).  They 
are  related  to  ordinary  dental  surds  as  r  (sonant  d)  is  to  ordi- 
nary d. 

h,  x  as  in  Ger.  Hand  and  Dach,  except  that  x  is  considerably  weaker 
than  Ger.  guttural  spirant  ch.  They  are  variants  of  one  sound. 

y    as  in  Eng.  yes. 

x'     as  in  Ger.  ich.    Barely  heard  as  variant  of  whispered  y. 

e     glottal  stop,  produced  by  complete  stricture  of  glottis. 

aspiration  of  preceding  consonant  or  vowel.  Before  initial  vowels  it 
denotes  very  weak  aspiration  ('!-,  e.g.,  is  apt  to  be  heard  now  as 
I-,  now  as  hi-). 

w  very  weak  w-attack  of  initial  u,  u,  o,  or  6.  One  often  doubts  whether 
he  hears,  e.g.,  '  6-  or  *6-. 

B  indicates  nasalization  of  preceding  vowel.  Found  only  in  interjec- 
tions. 

'     stressed  vowel. 

secondarily  stressed  vowel. 

+     denotes  prolongation  of  preceding  consonant  or  vowel. 

-  sometimes  placed  between  vowels  to  show  that  they  are  to  be  separ- 
ately pronounced. 

(  )     enclose  words  not  in  Indian  text. 

NOTE. — Doubled  -11-,  -nn-,  -mm-  should  be  pronounced  as  1+1,  n+n, 
m+m;  they  are  in  no  case  equivalent  to  -1-,  -n-,  -m-.  Distinguish  carefully 
also  between  -td-  and  -t'  d-,  and  correspondingly  for  other  stops.  Final  con- 
sonants should  be  pronounced  with  vowel  of  following  word ;  e.g.,  p'  ad  a'idja 
is  to  be  syllabified  p'a-da'i-dja. 


University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 


I.  CENTRAL  DIALECT  (GaPa'ty. 


iia 


I.    FLINT  BOY. 
rnaus-i      de'tc'  iteayauna      dji      mo'maiyauna 

I  shall  be  |  commencing  |  the  (my)   |  myth. 

2         ya'n*!'     aitc    ha'ga    djo'djanux     dak  lit^a'umuts-iw^'     aits- 

They  lived  |  the  |  Flint  (people)   |  at  Dj6'djanu\  |  They  quarreled  with  them  |  the 

ha'ga        gi        tVnena        '(AbaM'e        ma't  !adjuwa3b        haga- 

Flint   (people)    |   to   |   Grizzly-bear   (people).   |   They  caused  to  go  up   [  sweat-house   | 

Flint    people     living    together. 

4  ya'mteliwi         ba'irum'djaw^'         aits-         ha'ga         k'u'dueaeni 

They  used  to  go  to  hunt  deer  |  the  |  Flint   (people),   |  not  come  back  home 

da'umuei3c      wu'mwet'       aitc      t'eVna       gi      ha'ga      o'medji« 

be  four.  |  They  lay  in  wait  for  them  |  the  |  Grizzly -bears  |  to  |  Flint  (people),   |  kill 
them 

6  aits-       t'e'wma      gi       ha'ga      'a'nplannam^'       aits-       haga'- 

the  |  Grizzly -bears  |  to  |  Flint  (people).  |  They  were  very  many   |  the  |  Flint  people 

living  together, 

yamtcliwi      mits-Ima'tladjuwain^i      dima'neaik'u     k' 

they  had  sweat-house.   |    Suddenly  they   |   not  come  back  home, 


sa  The  nine  gat's/*!  myths  here  given  were  obtained  in  December,  1907, 
just  north  of  and  across  the  Sacramento  river  from  Redding,  Shasta 
County.  The  informant  was  Sam  Bat'wi,  one  of  the  four  or  five  Indians 
still  left  that  have  a  speaking  knowledge  of  this  dialect  and  probably  the 
only  one  that  is  at  all  acquainted  with  the  mythology.  His  original  dia- 
lect was  the  now  extinct  Southern  Yana,  spoken  south  of  Battle  creek, 
but  having  early  in  life  moved  north  to  the  Cow  creek  country  in  the 
neighborhood  of  the  present  hamlet  of  Millville,  he  learned  to  use  the 
Central  or  gat*a'ei  dialect  (called  gat*d"a  by  the  Northern  Yana  of  Mont- 
gomery creek  and  Bound  Mountain)  and  seems  now  unable  to  make  fluent 
use  of  his  former  dialect. 

The  Central  and  Northern  Yana  texts  not  only  supplement  each  other 
in  regard  to  dialect,  but  also  serve  to  illustrate  the  differences  be- 
tween the  men's  and  women's  forms  of  the  language  (except  that  of 
course  in  conversational  passages  the  use  of  sex  forms  depends  upon  the 
circumstances  of  the  case — women  under  all  circumstances  and  men  in 
speaking  to  women  use  the  female,  men  in  speaking  to  men  use  the  male 
forms).  However,  Sam  had  a  tendency  to  slip  into  the  use  of  female 
forms,  probably  owing  to  the  fact  that  he  had  been  for  a  long  time  accus- 
tomed to  use  his  language  chiefly  in  talking  to  his  wife,  who  had  died  but 
a  short  time  before  these  texts  were  dictated.  When  his  attention  was 
called  to  these  lapses,  he  admitted  the  charge,  and  jocosely  explained  them 
as  due  to  a  too  frequent  dreaming  and  thinking  about  women. 

&*>ma't!adjuwa  and  I'gunna  are  gat'a/ei,  wa'V  guruwa  is  gari'£i  for  sweat- 
house. 


1910]  Sapir:  Tana  Texts.  7 

o'm«djibae        aits-        t'eVna        gi        ha'ga        dima'n«aigun«t' 

kill  them  all  |  the  |   Grizzly-bears  |  to  |  Flint   (people).   |  Then  was 

ba'itxigueix4      djuklunaVt'       aigi      el'gunna      k!una'mari«ma-    2 

come  back  home  just  one.   |   She  was  sitting  |  in  the  |  sweat-house  |  being-old-woman 

person 

mauya*         giwulu^5         djuwa'lk!aimaricmiv         dateet'  iwi'k'  i«ax 

inside,    |   Rock  Woman    |    children,   it  is  said,   hers 

aigits-        hagaya'mtc  !iwi        k'u'txi*4        ai        baieiN        blmaVt'     4 

to  the  |  Flint  people  living  together.   |  Not  come  back  home  |  they  |  deer  having  been 

hunted.  |  It  was  indeed 

amedjl'bas-iwa«a      o'medjibae      aits-      tVncna 

they  are  all  killed,    |   kill  them  all   |   the   |    Grizzly-bears. 

aits-     kluna'marifmimauyiT     ml^a'ndiw^'  i     hehe'e     biri'ga-    6 

The  |  being-old-woman  person  |  she  now  wept.  |  "Hehe'£  I  Where  pray  might  they  be 

dak!Ue      t'u'bamiri*6      mieix      dairi      k!una'mariemi      'owa'it'- 

;ill  do  thereto?"  |  weep  |  that  |  old  woman,  |  wait  for  them  to  come  back  home. 

k'ieir       o'medjibaea      tVw«na      gi      ha'ga      miya'ueandiN       ai    8 

Kill  all  of  them  |  Grizzly-bears  |  to  |  Flint  (people).  |  Now  weeping  |  she 

k!una'rnariemi        djuk!una>aigunet'        ba'igumauna        am'dj!'- 

old  woman  |  she  stayed  home  by  herself  |  being  one  |  all  of  hers  having  been  killed 

bayauk'  iwa«ax      da't't'iwT      djo'duVt'e      dlt«felu      djaga'n-  10 

children.  |  She  had  hanging  |  quivers;  I  many  were  hanging  close  together 

djamtc!in«t'i       dji       di'tH'elu       sawar       raan'ni^       ga'la'yau- 

the   |   quivers,    |   arrows,   |   bows.   |   Now  crying 

andix     k!una'madiemip!aMeha>      ba'it  !unaigun«t'  i     ba'igumauna  12 

old  woman  of  long  ago   |  she  was  one  all  alone  [  being  one 


Flint  (person). 

as-7     k'us-it<6     dila'ue    t'fn^T     gaduni'ndiyauna^     ma'nmi  14 

I   "I  shall  not  |  die,"    |  he  said,    |  leaving  word  behind.    [   Bow 

gaibu'tc!bama'n«m        djobi'l«t'e        aigitc       il'o'rp'         aigidja^ 

coarse-sinewed  bow   |  he  hung  up  |   at  the   |  up  on  south  side  |  there, 

gaela'yauna     k'     'e'm'djayauna     djukluna'yauna     aigi     Iwulu*  16 

she  crying  |  her   |   going  on  weeping   [   sitting  |   at  the   |   inside 

raa't!adjuwar        datcfwu'l«       aits-        t'eVna        gi        «i'gunna 

sweat-house.  |  Look  into  house  |  the  |  Grizzly-bears  |  at  |  sweat-house. 


*  -txi-  was,  perhaps  incorrectly,  heard  for  t'ufc»i-. 

8  =  ^t  twuZu\ 

«  In  Southern  Yana,  now  extinct,  these  two  words  would  be:    &£"rijt/«e 


'It  is  rather  doubtful  if  this  word,  meaning  "if  (it  is),"  properly  be- 
longs here. 


8  University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 

yuwnna'ldis-indj        tcla'ha        iwa'llarp'*        as-indj        dila'uel 

"I  spit  down  on  ground  |  spittle  |  on  south  side  on  ground.  |  If  I  |  die 

2  mmi'np'  aumagat'        t'uea'ina       badu't  laps-it!  6        dji        tcla'x 

pray  look  at  it,   |   grandmother!   |  I  shall  come  to  life  again  |  the   (my)    |  spittle. 

mini'np'  aumagat'  e     mini'np'  aumagat'  c     rt'au     basT'k'i     t'u'- 

Pray  look  at  it!   |   Pray  look  at  it!"    |   In  middle   |   when  it  was  night   |   she  did  so 


4  eandiwet'      mini'nuwauel     k'u'w€t{      aitc      is-i'wi      gi'      «I'gun' 

to  look  at  it.  |  Not  were  |  the  |  men  |  at  |  sweat-house 

mabaya'uwa       mo'bayaun       aits-       tV%ena       a'tc!ale       aits-' 

all  having  been  eaten  up,   |   eating  them  all  up   |   the   |   Grizzly-bears.   |   Put  pitch  on 

herself  |  the 

6  k!una/madiemiv      tc!alea^      dima'n«aigiwet'      aya'p!aea     tc!ahar 

old  woman   |  pitch.   |   Suddenly  it  was  |  bawl  out   |  spittle, 

badu't!a»wn«t'ix        ba'imauya^        I't'a'u        basi'k'i        biri'meah 

it  came  to  life  again  |  being-one  person   |   in  middle   |   when  it  was  night.    |   "Where 

is  it?" 

8  t'mn'i*        am'bih        aits-        da'tT        Una'        una'        t'metT 

she  said,    |  "who  is  |  the  |  child  t"   |   "Una'!   |   Una'!"    |   it  said. 

bimaVt'       be      badu't!apeandieiN      ai      tc!ahaeav      wa'k!bal«t' 

It  was  indeed  |  be  he  who  |  already  come  to  life  again  |  it  |  spittle.  |  She  arose 

10  ai       k!una'marieini       du'inmanabalet'  i       gi       da/t'i^       'e'mul- 

she   |  old  woman.   |  She  took  him  up  in  her  arms   |  to  |  boy,   |  she  wrapped  him  up 


ai       ga'ninna^       p'o'djatt^e       ai      kluma'mari- 

it   |  blanket.   |   She  washed  him    |   she   j  being-old-woman  person 

12  <mimauyaN       du'mmanadibilyaueandi       bas-i'k'iear       p'o'djan- 

now  carrying  him  about  in  her  arms  |  when  it  was  night,   |  now  washing  him 

eaiyauwandi^       bas-i'k'i^       t'uea'inaV       wats!xaya'guc      t'ete 

when  it  was  night.    |    "Grandmother  I"    |    "Keep  quiet!    |    grizzly-bears 

14  a'its-      ira'mi. 

the  |  outside. 

'I'bitemdin-etT     hanea'ibak'  iea     badu't  !apehax     bawa'ldiMet' 

He  was  now  crawling  around  |  when  it  was  daylight  |  he  who  had  come  back  to 

life.    I    It  was  overheard 


16  aits-       tlu'ina       il«6rp'a       dut^a^andm^T       djuduna'umatc 

the   |   sun    |   up  on  south,    |   he  was  already  grown  up.    |   "Give  me!" 


djuduna'umaatc'       gi       ma'n«nix       duteya'yaucandir 

he  said,   |  "give  me  |  to  |  bowl"   |  being  already  grown  up. 

18  mini'nlap'  awct'  T     gi     ma'nmi      mininuwa'uyau       gi 

He  looked  on  south  side  |  at  |  bow  |  looking  at  it  |  at  |  bow. 


maus-i       yaebidja'iruyau       gi       ira'm1       t'uea'inaa 

"Grandmother!    |   I  shall  be   |   going  out  to  play   |   at   |   outside,    |   grandmother!" 


1910]  Sapir:  Tana  Texts.  9 

k'u's       fi^ef        gaya'wauyau       aigitc       ha'gapla       batclun* 

"It  is  not  I"  |  she  said  |  speaking  to  him  |  to  the  |  Flint-boy,  |  "danger 

aitc        ira'm1        atc'i'mat'        t'ueaimV        be'nik'        ma'bayaer     2 

the   |  outside."   |   "What  is  it,   |  grandmother?"    |   "That  is  how  we  were   |  be  all  oaten 

up," 

t'fw^r        gaya'wauyaun        aigi        waea'nais-i        me'indamer 

she  said  |   speaking  to  him   |  to  the   |   young  man.   |   Not  let  him  go  outside  : 

k'uya'ugu       'i'ramel       batc!une      a'idji         eiram1       ate'I'mat'1    * 

"Do  not   |   go  outside!    |   danger   |   that   |   outside."    |    "What  is  it, 

t'ueainiP       de'wais'i«nu      ak'us-i'nu      de'wai*1      k'u'yau      aitc 

grandmother?"  |  "You  see,  |  do  you  not  |  see  |  not  being  |  the 

ya      aigitc      ma'tladjuw  aigitc      k'us-indj      waeyu'e      t'ueainar    6 

people   |  in  the  |  sweat-house   |  here."   |   "I  am  not   [  be  afraid,   |  grandmother." 


aigitc       manmi^      'I'damiyau      t'I'wet'iv       ambi- 

He  put  out  his  hand  for  it  |  to  the  |  bow.  |  "I'll  go  outside,"  |  he  said.  |  "Whose  is  it 

ma'ndimah      aitc      t'l'w^t'i^      yo'gaip  law^tT       djo'riewadjueax    8 

this  here!"    |   he  said,    |   he  asked.    |   Take  it  down  hanging  from  the  south  side 

di't'illa     maneniN     t'6'sa'gun«t'e>8     baga'ngumauna     ga'ibutc!- 

quiver,   |  bow   |   it  was  so  in  length   |   being  short  |   coarse-sinewed  bow 

p'ama'nmi      da'mts-amaun      aits-      man^m*      maus-i      djidja'-  l<> 

being  ugly  |  the  [  bow.  |  "I  shall  be  |  shooting 

yau      gi      s-a'w      djubi'lcayau      k'u'sindj      mail      m'yus-ayau 

at   |   arrows   |   shooting  around  in  play.   |   I  am  not   |   about  to  me   |   going  far  off." 

wo'    wo'    wo'    t'lVtV     'awoVt'e    eaigidje'  12 

"Yes,    |  yes,   |   yes,"    |   she  said.    |   She  believed  him   |   to  that. 

'  eeyu'ndaw^'  i%     gi    man«nix     'e'baw'tT     '  e'g'  anet'  k'  i    man- 

He  pulled  it  out  (from  quiver)   |  to  |  bow.  |  He  stretched  it,  |  he  broke  his  |  bow. 

«nr     'e-f     t'iVt'i''     k'uma'uwar     Ts     'e'ga'nt'k'i     ma'n«ni  14 

"H61"   |  he  said,    |   "he  was  not  being  |  man."    |   He  broke  his  |  bow. 

dje'djarawrt'i     '  e'bat'  imaiw^'       t!ui'man<nit'imama      'e'baTiet'1 

He  took  out   (another  bow),   |  he  stretched  another   |   another  bow.   |   He  stretched  it, 

V  ga'nt'  imaitt«t'        t'u'yaueant'        no'ga'nyau        gi        maneniN  16 

he  broke   it   also,    |    now  doing  so    |   breaking  them    |   to   |   bows. 

k'uwar       'I'siw       no'  ga'nbayauk'  indj       aik'       ma'w«nl       di'n- 

"Not  they  were   |  men,   |   I  having  broken  all  their  |  their  |  bows."   |   Now  he  put  his 

hand  out  for  it 

wau'andinet'      aigi      gaibu'tc!p'ama'neni      'e'baklamet'i^      la'u-  18 

to  the  |   coarse-sinewed  bow.   |   He  pulled  it  to  himself,    |   it  was  strong. 

w«tT      'e'bak!amt'imam«tT     la'unn'iv       k'uVt'        i'ga'npla- 

Again  he  pulled  it  to  himself,  |  it  was  strong.  |  It  was  not  |  break 


»  Accompanied  by  gesture  indicating  length  of  bow. 


10         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
eax       la'uyauna       dja'H'iv       t'uea'ina       k!umkegam'        la'ue 

being  strong.  |  He  laughed.  |  "Grandmother  I  |  Truly  it  is  |  be  strong." 

2  dja'H'1      'e'bat'imam't'      buibawa'ldmet' k'       aik'       la'lla      gi 

He  laughed.  I  He  pulled  it  again,  |  he  put  his  feet  down  on  it  and  pulled  at  it  |  his  | 

feet  |  to 

ma'nmix      mow      e'ga'nyau9      gi      maneniv      mo'djawaldiw't' e 

bow  |  about  to  be  |  breaking  |  to  |  bow.  |  He  put  it  down  on  rock 

4  gaibu'telbamaneni      la'us      t'u'eainaN      k!unea'mariemi      'e'm'- 

coarse-sinewed  bow.  |  "It  is  strong,   |  grandmother  1"  |  old  woman  |  keeping  on  weep- 
ing, 

djayau      galea'yauna      uwar       aits-       'i's-       'e       'e       atc'I'- 

crying.  |  "He  was  |  this  one  |  man.   |  Hghe!   |  Wherefore  was  his 

6  mat'k'      dila'umaiis-      t'ucaina'      k'u's-indj      mau      e'ga'nyau 

dying?   |   Grandmother!    |   I  am  not   |   about  to  be   |   breaking  it." 

mo'djVdjairittet'  e      gi      kla'ina      aigi      ma'nenix      bo'djabal*- 

He  put  on  top  of  it  |  to  |  rock  |  to  the  |  bow.  |  He  lifted  up 

8  t'i      badja'lmau      klaina      maun't'       bo' ga'nwaldiyauna      gi 

being  big  |  rock,  |  he  was  about  to  be  |  breaking  it  by  throwing  down  |  to 

kla'ina       gi       man«niN       bu'ndip' adadubaM'        ai       ma'nmi 

rock  |  to  |  bow.  |  It  bounced  up  |  it  |  bow 

10  ga'ibutclp'a'maneniha^     t'uea'ina     maus-i     'I'damiyau     maus-i 

former  coarse-sinewed  bow.  |  "Grandmother  I  |  I  shall  be  |  going  outside,  |  I  shall  be 

bo'bil'ayau      gi      ira'm1      maus-ic      'u'ldjayau      eaitc      ma'n«ni 

going  around  shooting  small  game  |  at  |  outside.  |  I  shall  be  |  taking  it  along  |  the  ! 

bow, 

12  t'u'eaina     k'u's-it!6e     ni'yus-a«     W6'     k'uya'ugumagat'6     msa'- 

grandmotherl   |  I  shall  not  |  go  far  off.  |  "Yes I  |  Pray  do  not  |  start  to  go  far  away! 

rue        batc!u'ne        aitc        ira'm1        wamda'mgus-u'wa€nu        gi 

Danger  |  the  |  outside.  |  You  are  just  waited  for  outside  |  by 

14  t'e't*        ba'igumaueandin«t'iN        wo"        t'u'eaina        bu'lmaeatc' 

grizzly-bears.  |  Now  he  was  being  one.  |  "Yes,   |  grandmother  1   |  Give  three  to  me 

s-auw      mini'nt' djae      djurwa 

arrows.  |  Look  up  to  smoke-hole  of  sweat-house  |    (at)  jack-rabbit!" 

16         'frarr^bawetT        djldja^andw^'        bop^jabi'ls-awa^ndiw6!' 

He  went  outside  altogether.  |  Now  he  shot,  |  now  he  went  about  shooting  off  arrows 

gi     djuwar     t'u'aina/     atc'I'gadak!u     datc'wu'ls-     gi     ei't'tc'a 

at   |  jackrabbits.    |    "Grandmother!    |   What  pray  might  be    |   that  is  looking  in   |   at   ! 

above!" 

18  atc'I'h      aik      t'6'      atc'i'h      aik      t'6      aik      tc'u'      tclegisk' 

"What  is   |  his   |  appearance?   |  What  is   |  his  |  being  like   |  his   |  eyes?"   |   "His  are 

small 

aik      tc'u'      ma'tell'lautc'u^s    a'    t'iVt'i^     batclu'nk!     a'idje 

his  |  eyes,   |  he  is  small-eyed."   |   "Sol"   |   she  said,   |   "dangerous  perhaps  |   that  one. 


9  =  mau  e*  ga'nyau. 


1910]  Sapir:  Tana  Texts.  11 

a      t'etek!      a'idje      ma'  tc  lilautc'  uit'  etc      t'u'eaina'      atc'I'mah 

Indeed!   |  grizzly-bear  perhaps  that  one,   |  small-eyed  grizzly-bear."  |   "Grandmother  I   | 

What   is 

ai      «i't'tc<       t'os-ima'      tc'i'ls-k'       aik'       tc'u'      a'      djuwak!     2 

he   |  above!"   |   "What  is  he  like?"   |  "His  are  big  |   his  |  eyes."   |   "Sol    |  jackrabbit 

perhaps 

a'idje      bema^i      tc'i'lk'i      k'       tc'u'      eai      dju'w 

that  one,  |  it  is  they  who  are  wont  |  theirs  to  be  big  |  their  |  eyes  |  they  |  jackrabbits." 

I'damandiw€t'      aitc     ha'ga     t'u'caina'     maus-i     ni'tp'ayau    4 

Now  he  went  out  |  the  |  Flint.  |  "Grandmother!   |  I  shall  be  |  going  south," 

t'I'n't'i      maus-i      nibi'lyau      wo'      nibi'l6      t'ueaina      nritsl- 

he  said,   |   "I  shall  be   |  going  about."   |   "Yes,   |   go  about!"    |   "Grandmother  I    |  have 

you  acorn-bread!" 

s-a'us-inuma'    a'ha    djoduna'uandiwet'     k'      s-a'una    bapt'i'lgu-    6 

"Yes."    |   Now  she  gave  him   |   her   |   acorn-bread   |   being  in  round  lump 

raauna   k'      s-a'una   djowu']andmet'    k'    s-a'un    a'igidja   hagu'l- 

her  |  acorn-bread.  |  He  put  it  inside  (his  blanket)  |  his  |  acorn-bread  |  here  |  wrapped 

up. 

p.'amauna      ms-a'eandinet'      ni'tp'  awet'  ix      dja'u'rpax      p'a'us-a-    8 

Now  he  went  off,   |  he  went  south  |  south  |  being  far  away. 

mauna    wa'k  Idibi'M'    mini'nditp'  ayauna    t'on't'e'    aigitc    tc'e'- 

He  stood  still  |  looking  down  hill  southwards.  |  There  were  many  |  at  the  |  smoke 

k!auna    t'e'pldiwi10    yu'eayauna    t'uya'un    aigeeer     ba'rlyauna  10 

grizzly-bear  women    |   building  fire    |    it  doing   |    to  that,    |    raining. 


t'e'p!diwiv      wa'unuw^i^      u's-I'waiwef       ai      t'e'p!diwiv      m- 

Grizzly-bear  women  |  they  dug  up  earthworms,  |  they  were  twenty  |  they  |  grizzly-bear 

women.    |    He  went  to   fire 

€a'ie       aigi       a'una       ha'gapla       t'e'pldiwi       yu'eamau       gi  12 

to  the   |   fire   |   Flint  Boy,    |   grizzly-bear  women   |   building  fire   |    at 

eau'na      k'u'w«t'      aitc'      ya      aigi      a'umadu      tee'p!diwi      k' 

fire.   |  Not  were  |  the   |   people  |   at  the   |  fireplace,   |   grizzly-bear  women   |   their 

wa'unuyauna1"     t'e'pldiwi     t'o'n't'e     k'itcla'una11     waudji'M'    14 

digging  up  earthworms.   |   Grizzly-bear  women  |  they  were  many  |    (their)   teeth,   |  they 

stuck  them   around 

aigi    <a'una      ha'ga      djaMT      gi      <a'umadux      'e-|-      ha'ga 

at  the   |  fire.   |   Flint   |   he  laughed   |   at  |  fireplace.   |   "H6,"   |   Flint 

tTw^t'       gi       a'umadu       t'uw«t'       a'igidja       t'e'pldiwi       mi-  16 

he  said  |  at  |  fireplace.  |  They  did  |  in  this  way  |  grizzly-bear  women  |  turning  around 

to  look. 

ni'nlilyauna     a'mbimah     t'lw^'      ai      t'e'pldiwi^     m     'anga- 

"Who  is  it!"  |  they  said  |  they  |  grizzly-bear  women.  |  "Well!   |  do  you  (pi.)  come  on!" 


iof<ete-  " grizzly-bear "+  -p.'diwi      (compound      form      of      p/u'dturi) 
1  women. ' ' 

«  Probably  =  fc'    their,   Witda'una  teeth. 


12         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
ma'iwiei       hagapla        t'  u'ibadamtc!wet'e        aigi        wa'uyurai- 

Plint-boy  |  he  grabbed  them  all  together  |  to  the  |  stuck  out  to  dry 

2  mauna       tVt«       k<        k'itcla'una       k!uniw«t'        k'uk'        ai12 

grizzy-bears  |  their  |  teeth  |  and  they  were  |  not  their  |  their 

k'itcla'una      Vndudamtc!i'ndwetT      m"       djuduna'umawldja6 

teeth.  |  They  now  came  back  together.  |  "Well  I   |  do  you  give  me  to  eat! 

4  k  lunmiya'us-indja     t'  I'aiguyauna13      ya'iyuwf      ai      tVpldiwi 

I  am  hungry,"  |  speaking  falsely.  |  They  were  afraid  |  they  |  grizzly-bear  women 

k'u'yauk'       ai12      k'itcla'una      'e'tclhaya'mtclm^'i       ambi'ga- 

theirs  not  being   |   their   |   teeth.    |   They  whispered  among  themselves:    |    "Who  pray 

is   it? 

6  dak!u      k'u'c      aitc      mo'yau      djuduna'umap'  awaum6      klun 

Not  is  |  the  |  food.  |  We  would  give  you  to  eat  |  but 


k'u's-      aitc      mo'yau      'aha'      hagapla      t'lVtT      ya'iyus-i'- 

not  is  |  the  |  food."  |  "Yes!"  |  Flint-boy  |  he  said,   |   "you  are  afraid,  are  you  not?" 

8  nugana'        k'  u's-k'  inik'        yaiyu'€       na'        k  lunmiya'us-iniiga'n 

"Not  we  are  |  be  afraid."   |   "Is  it  not!   |   are  you  hungry?" 

we'bils-in14        s-a'una        'a'ha        t'i'wet'         tVpldiwi        mau- 

I  carry  around  |   acorn-bread."   |   "Yes,"    |   they  said   |   grizzly-bear  women.   |   He  was 

about  to  be 

10  nttf        o'medjiyauna        aitc        tVpldiwi        hagapla        kluni- 

killing  them  |  the  |  grizzly-bear  women  |  Flint-boy  |  and  they  were 

nrf        k'u'k'         ai12        k'itcla'una        mitcls-a'us-indja        biri'- 

theirs  not  |  their  |  teeth.   |   "I  have  acorn-bread."   |   "Where  is  it?" 

12  m€ah      t'l'w^       ai      t'e'pldiwi      dmduwu'landiw«t'       ha'gapla 

they  said  |  they  |  grizzly-bear  women.  |  He  now  put  his  hand  back  inside  (blanket)    | 

Flint-boy, 

t'  u'idamandiw^      aik'      s-a'una     djoduna'udibilandm^      djo'- 

now  he  drew  forth   |  his   |   acorn-bread,   |  he  now  gave  each  of  them  to  eat.   |   They 

now  ate  it. 

14  eianditt^t'i^15      m'du's-ayauna      t^l'n^      ha'gap!ax 

"I  shall  go  off  back  home,"    |  he  said   |   Flint-boy.    |  They  were  spoken  to 


aitc      tVp.'diwi^      mu'ik!uyauwae      aitc      tVp!diwiN      mdu'- 

the  |  grizzly-bear  women  |  being  bidden  adieu  |  the  |  grizzly-bear  women.  |  He  went  off 

back  home 

16  s-an*^        ai      ha'gapla      mdu'eanmirmet'       aik'      t'  uca'imadur 

he  |  Flint-boy.  |  He  arrived  back  home  as  far  as  |  his  |  grandmother  place. 

t'ueaina'      de'waisindj      anma'u      p!udiwi      t'e'pldiwi      ma'di- 

"Grandmother!    |   I  have  seen   |  being  many   |   women."   |   Grizzly-bear  women   |   they 

were  all  sick  now 


In  gari'ei  this  word  would  be  gawl'tc*  uiyauna. 

=:  we'bils.indj. 

This  word  is  characteristically  gat<a'ei;  mo-  "eat"  is  used  in  gari'ei. 


1910]  Sapir:  Tana  Texts.  13 


m^T      aigi      a'umadubV      m6'dindi'w«t'e      aitc      s-a'una 

at  the  |  former  fireplace,  |  it  had  made  them  sick  |  the  |  acorn-bread. 

mitela'bal«t'i        dibala'utt*!'         ai        plu'diwi        mo'yau        gi    2 

They  fell  back,    |   they  all  died   |   they   |  women   |   eating   |   to 

ha'ga 

flint. 

maus-i     ma'ls-unduyau     6'leaudueayau     yo'gailauplan*!;'     gi    4 

"I  shall  be   |   going  to  get  ma'ls'unna  roots,1'   |   I  shall  go  to  dig  up  roots  with 

stick."   |   She  asked  him  |  to 

ha'gapJa    djuk!una'e    a'haen17    ha'gapla    '  aca^andiw^t'    61ea'udu- 

Flint-boy:    |   "Stay  home  I"   |   "Yes,"   |  Flint-boy.   |  Now  she  went  away   |  going  to  dig 

up  roots  with  a  stick. 

«ayauna^    maha's-uiyauna^    dap'u'lbalet'e    gi    bi'wi    ma'lcunna    6 

It  being  spring  |  they  were  sprouting  up  |  on  |  earth  |  ma'ls'unna  roots. 

o^lau^ndin*!'  e    ai    k  !una'mariemix     '  e'waleamauna    gi    e'man- 

Now  she  dug  up  roots  with  her  stick  |  she  |  old  woman  |  carrying  on  her  back  |  to  | 

pack-basket. 

s-ugi  mminduwi'ls-arate!met'    ai  ha'gapla  djuk!unea'yauna  ba'i-    8 

He  looked  around  inside  |  he  |  Flint-boy  |  staying  at  home  |  being  one. 

gumauna     ma'ls-unna      dap'  u'lbaH'  e     gi      bi'wimadu^      k!un- 

Ma'ls'unna  roots  |  they  were  sprouting  |   at  |  earth  place.   |  Old  woman 


«a'mariemip  !a      de'waintT       '6'nubalet'       ai      k'una'marierai"  10 

she  saw  them,    |   she  dug  them  up  from  ground  j   she   |   old  woman. 

una'    una'       una'       t'iVt'       ai       dap'  u'lbal«awax       bi'man^ 

"Un&'I  |  una'  I  |  una'!"  |  it  said  |  it  |  which  was  sprouting.  ]  Indeed  it  was 

la'kliya^18         wa«yuVt'         ai         klunea'marinni^         6'launet'e  12 

new-born  babe,  j  She  was  frightened  |  she  |  old  woman,   |  she  dug  up  with  her  stick 

aigitc       da't'i       'e-j-       mini'nuwauwct'       ai       k!un€a'mariemix 

to  the  |  child.  |  "He!"  |  she  looked  at  it  |  she  |  old  woman, 

'ehe'      atc'i'      aidji      t'6'cantc'       dumma'nabaH'  ix      bodjama-  14 

"hehe'I   |  what  |  the  |  my  doing  with  it?"  |  She  took  it  up  in  her  arms,   |  she  put  it 
down  into  it 

riwet'       aik'       e'mans-ugi^      aigi      da't'i^      aik'      de'waimauha 

her  |  pack-basket  |  to  the  |  child  |  her  |  former  found  one. 

'adu's-awff       ai       klun^'mari^ni^       t'ueaina'       '  adu'k'  indis-i-  16 

She  went  off  back  home  |  she  |  old  woman.  |  "Grandmother!   |  Have  yon  already  come 

back   home  !" 

numa'       'a'ha«       una'        una'        una'        t'i'n't'       ai       Ira'mi 

"Yes."  |  "UnSM  |  un&'l   |  uni'!"  |  it  said  |  it  |  outside. 


1°  "Vaguely  translated  as  "Indian  potatoes." 

IT  Affirmation  is  ordinarily  expressed  by  a'ha.    In  this  passage  d'ha  was 
heard  as  followed  by  a  glottal  stop  plus  voiceless  nasal  breath. 

is&j'fe/tyo'  means  literally  "navel  person"  (la'k.'i  "navel"  -f  yd  "per- 
son"); curiously  enough,  it  means  also  "rainbow." 


14         University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 
t'ueaina'       atc'I'mah       ai        tc'um        de'waimauenidj       aidje" 

"Grandmother  1    |   What  is   |    it   |  coming!"    |    "My  found  one   |   that." 

2  biri'mat'k'i«a      6'elaueasindj       dima'ncaigus-      gaela      a'      t'u- 

"Where  was  it!"   |   "I  was  digging  up  roots,   |  suddenly  it  was  |   cry."   |   "Indeed!    | 

Grandmother, 

eaina'      p'  u'djawde6      yak!      aidje"      t'u'andmet'       p'o'djaw*- 

wash  it  I  |  person  perchance  |  that  one."  |  Now  she  did  so  |  washing  him. 

4   deeayauna       t'  u'winiguwet'  i       k'uyau       ma'net'  ibilei       fdja'n- 

He  also  did  so  |  not  being  |  grow  slowly,  |  growing  quickly. 

yagalyauna 
6         ms-a'andin^'      ai     ha'gapla     'i'ramcfiv     t'ueaina'     mo'dja- 

Now  he  went  away  |  he  |  Flint-boy,  |  he  went  outside.  |  "Grandmother  I   |  I  would 

take  him  along." 

p'a'ntc'       wo'       t'I'wet'       ai       k  !unea'mariemiv       k'  uya'uguma- 

"Yes,"  |  she  said  |  she  |  old  woman,   |   "pray  do  not 

8   gat'c     '  a'nyus-awie     m-f-19     be'mgu6     dja'udjahaup!a     biri'*mah 

you  (pi)  go  far  away!   j  Take  care!   |  be  right  around  here  |  off  east  little  ways."    | 

"Where   is   it 

aitc       dje'yauna       hagapla       t'l't^tT       yo'gaip  !atiet'        aigi 

the  |   (your)  name!"  |  Flint-boy  |  he  said,  |  he  asked  |  to  it 

10  da'tT       dje'yaucnidja       dari'djuwap  Jandja      t'ueaina'       atc'I'- 

child.    |   "My  name   |    I  am   "Little   Gray-Squirrel."    |    "Grandmother!    |    What,   pray, 

would  be 

gadap'a        dju        t'i'€nu        maus-i        mo"djayau        nls-a'me 

the   (your)    |  your  saying!    |   I  shall  be   |   taking  him  along."    |    "Proceed  to  go  away 

12  p'au's-amau      t'ueaina/      maus-indj       i'ndayau      dja'duma'lk'" 

being  far   distant!"    |    "Grandmother!    |    I   want    |    making   |    dog. 

k'u's-       aidji       dja'dumalgunik'       atc'i'maklu      dju      t'e'klo- 

It  is  not   |   the   |   our  dog.    |   What  might  be   '  the    (your)    |   your  saying,  perchance, 

in  regard  to   it!" 


14  «nu^        t'u'e        i'nda6        i'nda*        i'ndae        maus-i        ba'iruyau 

"Do  so!  |  make  it!  |  make  it!  |  make  it!"  |  "I  shall  be  |  going  to  hunt  deer," 

t'met'       ai       ha'gapla       yo'gailaup!awet'ir       'a'uwauea       'a'n- 

he  said  |  he  |  Flint-boj',  |  he  asked  her.  |  She  assented  to  him.  |  Now  they  went  off 

16  s-andmct'        p'au's-amau        gi        dja'uhauna        ba'iruyauandiv 

being  far  distant  |  to  |  east  |  now  going  to  hunt  deer. 

djukhma'walditief     ha'gapla     gi     dji'gal     na"     '  ate'  I'gadap'  a 

He  sat  down  |  Flint-boy  |  at  |  mountain.  |  "Say!  |  what,  pray,  would  be 

18  dju     t'u'wa     yo'gailaup  landing      aigi      i'dja'rmuip!av      mau- 

the  your  |  that  (you)  do!"  |  he  now  asked  him  |  to  the  |  boy.  |  "I  want 

s-indj        <i'ndayauema        dja'  duma'lgu        ate'  I'gadap'  a        dju 

to  make  of  you  |  dog.  |  What,  pray,  would  be  |  the  (your) 


i»  m+  or  om+  indicates  warning  or  displeasure  at  some  action. 


1910]  Sapir:  Tana  Texts.  15 

t'i'nmma     ap'anu     'ak!u*i'     k'uVt'      gayaT     6     gayami'nt'- 

your  saying  |   if  you  should   |   bark?"    |   Not  he  was   |   talk.   |   "O!    |   I  should  talk  in 

any  way." 

gup'  a'ndja       a20       maus-indj      go'yauna     t'l'w^'        ai       ha'-    "2 

"I  want   |  hearing,"    |  he  said   |  he   |   Flint-boy, 

gap!  a      'ak!u*T       'u-f-       'u-f       'u-f       wa^ru'nt'       ai      ha- 

"bark!"    |    "Hu-f  1    |   hu-j-  !    |  hu-}-!"    |   He  was  frightened   |   he   |   Flint-boy, 

gapla        'akluya'uandi        dja'duma'lgu        djl'dinniwt'  e        ai    4 

now  barking  ]  dog.  ]   It  shook  |  it 

bi'wi       'akluya'uand       aitc       dja'duma'lgu       djima'dja'mnt' 

earth,   |  now  barking  |  the  |  dog.  |  It  went  from  there  north, 

djima'tp'aw«t'         djl'mahaun^         djima'm'djin^t'         ha'gapla    6 

it  went  from  there  south,  |  it  went  from  there  east,  |  it  went  from  there  west.  |  Flint- 

boy 

mini'nwaun^t'  iN      tc!upea'ndis-i 

he  looked  at  him:  |  "It  is  good  now." 


nis-a'andiwet'  ir      ha'gapla      dja'  duma'lgutc'  gur 

Now  he  went  off  |  Flint-boy  |  together  with  dog,  |  he  went  as  far  as 

a'igidja       ileo'm'dji       gi       djl'gal       aigidja       k!u'ndjueas-indj 

here  |  up  on  west  |  at  |  mountain  |  here.  |  "I  desire 

ma'rinni       t'i'w^'        ai        ha'gapJa       aik'        dju'k!udjieaiguN  10 

woman,"  |  he  said  I  he  |  Flint-boy  |  his  |  own  heart 

gaya'yauna      wak!a'lp!andinet'       ma'rinni      dja'  dmna'lgntc'  gu 

talking.  |  Now  he  had  wife.  |  Woman  |  together  with  dog 

mo'  bi'lmauna     xana'ibak'i     aigitc'      ile6'm'dj     aigidja^     'I«ba'-  12 

taken  along  all  over  |  when  it  was  daybreak  |  at  the   |  up  on  west  |  here   |   now  he 

went  up  on   it. 


badji'H'      ai      dja'duma'lgu      Ira'mi      ga'      t'l'- 

He  lay  coiled  up  |  he  |  dog  |  outside.  |  "Sayl"  |  he  said 

n't'     aik'     waklalplayauna     maus-i     ba'iruyau     tc!upea'ik!uga  u 

his  |  wife,  |  "I  shall  be  |  going  to  hunt  deer.  |  Perchance  it  is  good  place  is  it  not.' 

dja'urp'      aitc      a'hae      maus-i      k'uyau     mo"djae     gi      dja'- 

south   |  here."   |   "Yes."   ]   "I  shall  be  |  not  being  |  take  along  |  to  |  dog. 

duma'lk'u      'et^a'ldi*21      dja'duma'lk'u      baei'saklu      k'uya'u-  ie 

Tie  him  down  to  ground  |  dog  I   |  he  might  run  off  after  (me).  |  "Pray  do  not 

gumagat'6      yaebidjaip'622      ai      dja' duma'lk' u      gaya'wauwn' 

play  with  him  |  he  |  dog!"  |  She  spoke  to  them 

aigitc'       ya'n       aigidja       gi       dja'duma'lgu       'e'tewaldiyauna  is 

to  the   |  people   |  there   |    at   |   dog   |   tying  him  down  to  ground. 


20  This  element  is  of  doubtful  significance. 

21  Probably  misheard  for  <it€wa'ldie. 

22  Thus  heard  instead  of  ya'bidjaip* aue . 


16         University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 
ba*I'sak!ueiv       t'lVt'       aigits-'       ya'       *aigidjax       k<       gaya'- 

"He  might  run  off  after  (him),"   |  she  said  |  to  the  |  people  |  there  |  his  |   speaking 

to   her 

2  wauyauna      wak  la'lp  layauna      wo'      wo'      k'us-'tlo'k'inig     yae- 

wife.   |   "Yes,   |  yes!   |  we  shall  not  |  play  with  him 

bidja'iwau*         ai         dja'duma'lk<u         ya^idja'iwau?!^'          ai 

he  |  dog."  |  He  played  with  him  |  he 

*  ha'gap!a       <a'k!u'i       t'lVt'        'ak!u'ndin«tT       <u'+       <u'-}- 

Flint-boy.  |  "Bark I"  |  he  said.  |  Now  he  barked:  |  "Hu'+  |  hu'  + 

'u'-f      'u'-f      dji'dinnm*t'e      aitc'       bl'wi      ya'iyuwet      aitc' 

hu'4-  |  hu'+."  |  It  shook  |  the  |  earth,  |  they  were  afraid  |  the 

6  ya'na      'akhiyaun       ai      dja'duma'lgu       goVt'       ai       dja'u- 

people   |  barking  |  he   |   dog.   |   They  heard  it   |   they   |   north   | 

djanna      gi      dja'dumalgu      '  ak  luya'uk' ieaN      go'e      ai      dja'u- 

at   |   dog  |  his  barking,   |   hear  it   |  they   |   east 

8  hauna     gi     dja'dumalgu     'ak!uya'uk'iear     go'e     ai     dja'urp'a 

at  |  dog  |  his  barking,  |  hear  it  |  they  |  south 

ya'na      go'e      ai      gi'lm'tc' 

people,    |   hear  it   |   they   |   west  over  mountains. 

10         msa'candin-et'      ha'ga     ba'iyauandi     gi     dja'urp'a     ni'din- 

Now  he  went  off   |   Flint    |    now  hunting  deer   |   at   |    south.    |   Now  he  went  off 

leaving  her  behind 

dif^tT     ma'riemi     gi     wa'wi     u'mitcHVl;'^      ga'      'e<et'u'p- 

woman  |  at  |  house.  |  They  were  two.  |  "Is  it  not?  |  Let  us  turn  him  loose 

12  dihanik'        dja'duma'lk'u23       t'u'andinef        yaebidja'^andi^iff 

dog  I"   |   Now  they  did  so,    |   now  they  played. 

gaya'wauw^        ai        ma'riemi        gi        dja' duma'lgu        'a'k!ue 

She  spoke  to  him   |   she    |   woman    |   to   |    dog:    |    "Bark!" 

14  'a'kluwiniguw6!'       ai      dja'duma'lgu      nis-a'yauandi      ha'gapla 

He  barked  as  before  |  he  |  dog  |  he  having  gone  away  |  Flint-boy 

t'  6'yauant'  k'       'i'lhateaina      gaya'mauna      go'c      ai    ha'gapla 

his  now  resembling  |  thunder  |  speech.  |  He  heard  him  |  he  |  Flint-boy 

16  k'       dja'duma'lgu      k'       'ak!uya'uk'iea      baca'6       ai      dja'du- 

his  |  dog  |  his  |  barking.  |  He  ran  away  |  he  |  dog 

ma'lgu      'i'niyauand      aik'       la'lk'i€ar       gi      ha'gapla      mo'- 

now  looking  for  them  |  his  |  footsteps24  |  to  |  Flint-boy.   |  They  called  to  him  to  come 

back 

18  du'k!amet'      ai     plu'diwi     gi     dja'duma'lgu     '  ak  lus-asi'mgun- 

they  |  women  |  to  |  dog.  |  Now  he  kept  on  barking 

dm6!'      ai      dja'duma'lgu      gi      ha'gapla      'u'+      'u'-f-      t'l'- 

he  I  dog   |   to   |  Flint-boy  |    "Hu'-f    |  hu'+l"   |  he  said 


23  These  words  were  pronounced  in  a  whisper, 
a*  Literally,  "feet." 


1910]  Sapir:  Tana  Texts.  17 

?iet'         ai        dja'duma'lgu        gaelaya'uant' l        dlma'n«aigu?iet' 

he    |   dog    |    now  crying.    |    Suddenly   there  was 

tc!ila'mhateaina       k'u'n«t'        ba'riei       djibi'le       aitc       tclila'in-     2 

fog.    I    Not  it  was    |    rain,    |    moved   around    |    the    |   fog. 

hateaina      'u'-f-      'u'-f-       t'l's-iniguwtT      k'       bas-a'yauandiv 

"Hu'-j-    I   hu'-j-l"   |   he  kept  on  saying   |   his   |   now  running  away. 

ya't' ilamanet'      u'mitcli'mau      p!udiwiN      'u'-f-      'u'-f-      'ak!ue    4 

They  cried   |   being  two   |   women.    |    "Hu'-(-    |   hu'-|- 1"    |   he  barked 

a'i       dja'duma'lguha       gi       «i't'djav        ga'i«djap!aeaN       bas-a'- 

he  |  former  dog  |  at  |  above,  |  he  was  heard  up  above  |  now  running  away 

yauandi       dja'duma'lgu       mate'  I'baM' 25       ai       dja'duma'lgu    6 

dog.  [  He  melted  up  |  he  |  dog 

gi       ei't'dja       gi       tc!i'lamhateaina       blma'7i€t'       batdja'ndisi 

at  |  above  |  at  |  fog,  |  indeed  he  was  |  now  flying  up  to  sky. 

goe      aitc'      ya'na      k'      akluya'uk'i      k'      dja'duma'lgu      gi    8 

They  heard  him  |  the  |  people  |  his  |  barking]  his  |  dog  |  at 

i't'dja. 

above 

FLINT  Boy.26 

I  shall  commence  my  myth. 

The  Flint  people  were  living  at  Djo'djanu.27  The  Flint  peo- 
ple quarreled  with  the  Grizzly  Bear  people.  All  the  Flint  people 
dwelling  together  had  a  sweat-house.  They  used  to  go  to  hunt 
deer,  but  four  were  always  missing  when  they  returned  home. 
The  Grizzly  Bears  lay  in  wait  for  the  Flint  people,  the  Grizzly 


c'f-  has  reference  both  to  melting  of  ice  or  snow  and  to  lifting 
of  fog. 

26  This  myth  corresponds  to  that  of  "The  Hakas  and  the  Tennas"  (i.e., 
"The  Flints  and  the  Grizzly  Bears")  in  Curtin's  "Creation  Myths  of 
Primitive  America,"  pp.  297-310  (notes  on  p.  521).  Curtin's  Haka  and 
Hakaya'mchiwi  correspond  to  ha'ga  and  hagaya'mtdiwi;  Tenna  is 
t'en'no  (t'e'nno  in  gari"i) ;  Tsuwalkai  is  djuwa'lk!ai(na) ;  Dari  Jowa', 
probably  incorrectly  translated  as  ' '  eagle, ' '  is  doubtless  da'ridjuwa,  ' '  gray 
squirrel,"  in  this  version  Thunder's  own  name;  Teptewi  (p.  304)  is  t'e'p/dt- 
«n.  Curtin's  explanation  of  the  myth  (p.  521)  as  a  nature  allegory  repre- 
senting the  struggle  of  fire  or  lightning,  with  which  he  identifies  flint,  and 
the  clouds,  which  for  unknown  reasons  the  grizzly  bears  are  supposed  to 
represent,  is  altogether  unwarranted.  On  the  whole  the  two  versions  cor- 
respond satisfactorily;  the  latter  portion  of  both,  pp.  309-10  of  Curtin  and 
pp.  21-22  of  this  volume,  is  an  apparently  quite  unconnected  account  of  the 
origin  of  thunder,  a  child  dug  up  from  the  ground. 

2*  A  mountain  east  of  Buzzard's  Roost  (or  Round  Mountain)  near  the 
headwaters  of  Montgomery  creek,  at  which  Terry's  sawmill  is  now  situated. 


18         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

Bears  killed  the  Flint  people.  All  the  Flint  people  living  to- 
gether were  very  numerous  and  had  a  sweat-house.  Some  were 
missing  when  they  returned  home,  until  the  Grizzly  Bears  had 
killed  all  the  Flint  people.  There  was  just  one  that  returned 
home.  An  old  woman  was  sitting  inside  the  sweat-house,  Rock 
Woman,  and  all  the  Flint  people  living  together,  it  is  said,  were 
her  children.  They  did  not  come  home  from  the  deer  hunt ;  in- 
deed, they  were  all  killed,  the  Grizzly  Bears  killed  them  all. 

Now  the  old  woman  was  weeping.  ' '  Hehe'e !  Where  can  they 
all  have  gone  ? ' '  wept  that  old  woman,  waiting  for  them  to  come 
back  home.  The  Grizzly  Bears  had  killed  all  the  Flint  people. 
The  old  woman,  weeping,  stayed  home  by  herself,  all  alone,  all 
her  children  having  been  killed.  She  had  quivers  hanging,  many 
were  the  quivers  hanging  close  together,  with  bows  and  arrows. 
Now  the  old  woman  was  all  alone,  weeping,  being  the  only  Flint 
person. 

"I  shall  not  die,"  had  said  (one  of  the  Flint  people),  leaving 
word  behind  to  her.  He  hung  up  a  bow,  a  coarse-sinewed  bow, 
up  yonder  on  the  south  side,  while  she  cried,  continuing  to  weep, 
sitting  inside  the  sweat-house.  The  Grizzly  Bears  were  looking 
into  the  sweat-house.  "I  spit  out  spittle  on  the  ground,  on  the 
south  side.  If  I  die,  pray  look  at  it,  grandmother !  I  shall  come 
to  life  again  from  my  spittle.  Pray  look  at  it !  Pray  look  at  it ! " 
She  did  so  in  the  middle  of  the  night,  looking  at  it.  There  were 
no  men  in  the  sweat-house,  all  having  been  eaten  up,  the  Grizzly 
Bears  having  eaten  them  up.  The  old  woman  put  pitch  on  her- 
self as  sign  of  mourning.  Suddenly  the  spittle  bawled  out.  A 
person  came  to  life  again  in  the  middle  of  the  night.  "Where 
is  it  ? "  she  said.  ' '  Who  is  the  child  ? "  "  Una' !  una' ! "  it  said. 
It  was  indeed  the  spittle  that  had  already  come  to  life  again.  The 
old  woman  arose,  took  the  boy  up  in  her  arms,  and  wrapped  him 
up  in  a  blanket.  The  old  woman  washed  him,  carrying  him 
about  in  her  arms.  She  washed  him  in  the  night.  "Grand- 
mother!" "Keep  quiet!  There  are  Grizzly  Bears  outside. " 

When  it  was  daylight  he  who  had  come  back  to  life  was 
crawling  about ;  when  the  sun  was  overhead  he  was  already  grown 
up.  "Give  me  a  bow,"  he  said,  being  already  grown  up.  He 


1910]  Sapir:  Tana  Texts.  19 

looked  to  the  south  side,  looking  at  the  bow.  "Grandmother! 
I  shall  go  outside  to  play,  grandmother. "  "  No, ' '  she  said,  speak- 
ing to  Flint  Boy,  "danger  lies  outside."  "What  is  it,  grand- 
mother ? "  "  All  of  our  people  were  eaten  up, ' '  she  said,  speaking 
to  the  young  man.  She  would  not  let  him  go  outside,  saying, 
"Do  not  go  outside !  Outside  lies  danger. "  "What  is  it,  grand- 
mother ? "  "Do  you  not  see  that  our  people  are  not  here  in  the 
sweat-house?"  "I  am  not  afraid,  grandmother."  He  put  out 
his  hand  for  the  bow  and  said,  "I  shall  go  outside.  Whose  bow 
is  this?"  he  asked.  He  took  down  the  quiver  hanging  on  the 
south  side ;  the  bow  was  so  long,  short,  a  coarse-sinewed  bow,  an 
ugly  bow.  ' '  I  shall  shoot  arrows  in  play.  I  shall  not  go  far  off. ' ' 
"Yes,  yes,  yes,"  she  said.  She  believed  him. 

He  pulled  out  a  bow  from  the  quiver.  He  stretched  it,  and 
his  bow  broke.  "He!"  he  said,  "that  was  no  man,"  for  he  had 
broken  his  bow.  He  took  out  another  bow  and  stretched  it  also. 
He  stretched  and  broke  another  bow,  in  this  way  breaking  all  the 
bows.  "They  were  no  men.  I  have  broken  all  their  bows." 
Now  he  put  out  his  hand  for  the  coarse-sinewed  bow.  He  bent 
it  to  himself,  it  was  strong.  Again  he  bent  it  to  himself,  it  was 
strong.  It  did  not  break,  for  it  was  strong.  He  laughed. 
"Grandmother,  truly  it  is  strong."  He  laughed,  and  bent  it  to 
himself  again,  put  his  feet  down  on  it,  pulling  at  it,  so  as  to  break 
the  bow.  He  put  the  coarse-sinewed  bow  down  on  a  rock.  "It 
is  strong,  grandmother,"  he  said,  while  the  old  woman  kept  on 
weeping,  crying.  "This  one  was  a  man.  Hehe!  Why  did  he 
die  ?  Grandmother,  I  am  not  able  to  break  it. ' '  He  put  the  bow 
on  a  rock,  and  lifted  up  a  big  rock ;  he  tried  to  break  the  bow  by 
throwing  the  rock  down  on  it.  The  coarse-sinewed  bow  bounced 
up.  "Grandmother,  I  shall  go  outside.  I  shall  go  around  to 
shoot  small  game  outside.  I  shall  take  the  bow  along,  grand- 
mother. I  shall  not  go  far  off. "  "  Yes !  Do  not  start  to  go  far 
away.  Danger  lies  outside.  Grizzly  Bears  are  waiting  for  you 
outside."  Now  he  was  the  only  one.  "Yes,  grandmother,  give 
me  three  arrows.  Look  up  the  smoke-hole  of  the  sweat-house  at 
the  jack-rabbit!"  He  went  outside.  Now  he  shot  his  arrows, 
went  about  shooting  at  jack-rabbits.  (When  he  returned  inside 


20         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

he  said,)  "Grandmother!  What  might  that  be  looking  in  from 
above?"  "What  does  he  look  like?  What  do  his  eyes  look 
like  ? "  "  His  eyes  are  small ;  he  is  small-eyed. "  ' '  So ! "  she  said. 
"Perhaps  that  one  is  dangerous.  Indeed,  perhaps  that  one  is 
a  Grizzly  Bear,  a  small-eyed  Grizzly  Bear."  "Grandmother! 
What  is  that  above ? "  " What  is  he  like ? "  "His  eyes  are  big. ' ' 
"So!  Perhaps  that  one  is  a  jack-rabbit,  it  is  jack-rabbits  that 
lhave  big  eyes. ' ' 

Now  Flint  Boy  went  out.  "Grandmother,  I  shall  go  to  the 
south,"  he  said.  "I  shall  go  about."  "Yes,  go  about!" 
"Grandmother,  have  you  any  acorn  bread?"  "Yes."  Then 
she  gave  him  her  acorn  bread  in  one  round  lump.  He  put  his 
acorn  bread28  inside  his  blanket,  and  held  it  wrapped  up  here. 
Now  he  went  off,  far  away  to  the  south.  He  came  to  a  halt, 
looking  down  hill  to  the  south.  There  was  smoke  and  many 
Grizzly  Bear  women  were  building  a  fire,  while  it  was  raining, 
as  it  is  now.29  The  Grizzly  Bear  women  were  twenty  in  number 
and  were  digging  up  earth-worms.  Flint  Boy  went  to  the  fire, 
built  by  the  Grizzly  Bear  women.  There  was  nobody  at  the  fire 
now,  as  the  Grizzly  Bear  women  were  occupied  in  digging  up 
earth-worms.  The  Grizzly  Bear  women  had  stuck  their  teeth  in 
the  ground  in  a  circle  about  the  fire.30  Flint  Boy  laughed  and 
said,  as  he  stood  near  the  fire,  ' '  He ! ' '  The  Grizzly  Bear  women 
thereupon  turned  around  to  look.  "Who  is  it?"  they  said. 
"Well!  Come  on,  all  of  you."  Flint  Boy  seized  all  the  Grizzly 
Bear  teeth  that  had  been  stuck  out  to  dry,  so  that  they  were 
deprived  of  their  teeth.  Now  they  came  back  together.  "Well! 
Give  me  something  to  eat.  I  am  hungry,"  said  he,  lying.  The 
Grizzly  Bear  women  were  afraid,  for  they  did  not  have  their 
teeth.  They  whispered  among  themselves:  "Who  is  it?  (aloud:) 
We  have  no  food.  We  would  give  you  something  to  eat,  but  we 
have  no  food. ' '  "Yes, ' '  Flint  Boy  said,  "you  are  afraid,  are  you 


28  This  ' '  acorn  bread ' '  was  really  made  of  ground  flint. 

29  It  happened  to  be  raining  when  this  story  was  dictated.     Sam  Bat'  wl 
was  fond  of  illustrating  his  narratives  by  gestures,  references  to  which  are 
to  be  found  here  and  there  in  the  texts. 

so  In  Curtin's  version   (p.  305)   the  teeth  are  hung  up  on  a  tree  near 
the  fire. 


1910]  Sapir:  Yana  Texts.  21 

not?"  "We  are  not  afraid."  "Are  you  not  hungry?  I  carry 
around  acorn  bread  with  me."  "Yes,"  said  the  Grizzly  Bear 
women.  Flint  Boy  intended  to  kill  the  Grizzly  Bear  women; 
they  did  not  have  their  teeth.  "I  have  some  acorn  bread." 
"Where  is  it?"  said  the  Grizzly  Bear  women.  Flint  Boy  put 
his  hand  inside  the  blanket,  and  drew  forth  his  acorn  bread.  He 
gave  each  one  of  them  to  eat,  and  they  ate  of  it.  "I  shall  go  back 
home,"  said  Flint  Boy.  Thus  he  spoke  to  the  Grizzly  Bear 
women,  bidding  them  adieu.  Flint  Boy  went  off  back  home 
and  came  back  to  his  grandmother.  "Grandmother!  I  have 
seen  many  women. ' '  The  Grizzly  Bear  women  were  all  sick  now 
at  the  fire,  for  the  acorn  bread  had  made  them  sick.  The  women 
fell  back  and  all  died,  as  they  had  really  eaten  flint. 

' '  I  shall  go  to  get  ma'ls-unna  roots,  I  shall  go  to  dig  up  roots 
with  a  stick."  She  told  Flint  Boy,  "Stay  at  home!"  "Yes," 
said  Flint  Boy.  Now  she  went  off  to  dig  roots  with  a  stick.  It 
was  spring,  and  the  ma'ls-unna  roots  were  sprouting  up  out  of 
the  ground.  Now  the  old  woman  dug  up  roots  with  her  stick, 
while  she  carried  a  pack-basket  on  her  back.  Flint  Boy,  now  all 
alone,  stayed  at  home  and  looked  all  around  inside.  The  ma'l- 
s-unna roots  were  sprouting  up  out  of  the  ground.  The  old  woman 
saw  them  and  dug  them  up.  "  Una' !  una' !  una' ! ' '  said  something 
which  was  sprouting  up.  Indeed  it  was  a  new-born  babe.  The 
old  woman  was  frightened  and  dug  the  child  up  with  a  stick. 
"Heh!"  said  the  old  woman,  looking  at  it.  "Hehe'!  What  am 
I  going  to  do  with  it?"  She  took  it  up  in  her  arms  and  put  the 
child  that  she  had  found  down  into  her  pack-basket.  The  old 
woman  went  off  home.  "Grandmother!  Have  you  come  back 
home  already  ? "  "  Yes. "  "  Una' !  una' !  una' ! "  it  said  outside. 
"Grandmother,  what  is  that  that  is  coming?"  "I  found  that 
one."  "Where  was  it?"  "I  was  digging  up  roots,  when  sud- 
denly it  cried. "  "  Indeed,  grandmother,  wash  it,  maybe  that  one 
is  a  person."  She  did  so,  washing  him.  He  also  did  not  grow 
as  people  generally  do ;  he  grew  up  quickly. 

Now  Flint  Boy  went  off,  went  outside.  "Grandmother,  I 
should  like  to  take  him  along."  "Yes,"  said  the  old  woman, 
"Please  do  not  go  far  away.  Take  care!  Stay  right  around 


22         University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 

here,  a  little  ways  to  the  east."  "What  is  your  name?"  Flint 
Boy  asked  the  child.  ' '  My  name  is  Little  Gray  Squirrel, ' ' 31 
' '  Grandmother,  what  do  you  say  to  it  ?  I  shall  take  him  along. ' ' 
"  Go  off  to  a  great  distance. "  ' '  Grandmother,  I  wish  to  make  a 
dog.  We  have  no  dog.  What  do  you  say  to  that  ? "  "  Do  so ! 
Make  it,  make  it,  make  it ! "  "I  shall  go  to  hunt  deer, ' '  said  Flint 
Boy,  asking  her.  She  assented.  Now  they  went  off  to  a  great 
distance  to  the  east,  going  to  hunt  deer.  Flint  Boy  sat  down  on 
a  mountain.  "You!  What  would  you  do?"  he  asked  the  boy. 
"I  want  to  make  a  dog  of  you.  What,  pray,  would  you  say  if 
you  should  bark  ?  "  He  did  not  talk.  ' '  Oh,  I  should  talk  in  any 
way  at  all."  "I  want  to  hear  it,"  said  Flint  Boy.  "Bark!" 
"Hu!  hu!  hu!"  Flint  Boy  was  frightened  as  the  dog  barked. 
The  earth  shook  while  the  dog  barked.  The  sound  went  from 
there  to  the  north,  it  went  from  there  to  the  south,  it  went  from 
there  to  the  east,  it  went  from  there  to  the  west.32  Flint  Boy 
looked  at  him  and  said,  "It  is  good  now." 

Now  Flint  Boy  went  off  with  his  dog  as  far  as  up  on  the 
mountain  here  to  the  west.38  "I  want  a  woman,"  said  Flint 
Boy,  talking  within  his  heart ;  so  he  took  a  wife.  When  it  was 
daybreak  he  went  up  on  the  mountain  to  the  west,  taking  the 
woman  and  his  dog  with  him.  The  dog  lay  curled  up  beside  the 
house.  "Listen,"  he  said  to  his  wife,  "I  shall  go  out  to  hunt 
deer.  I  think  this  is  a  good  place,  here  on  the  south,  is  it  not  ? ' ' 
"Yes,"  she  answered.  "I  shall  not  take  the  dog  along  with  me. 
Tie  him  down  to  the  ground,  for  he  might  run  off  after  me." 
"Pray  do  not  play  with  the  dog,"  she  said  to  the  people  there, 
tying  the  dog  down  to  the  ground.  "He  might  run  off  after 
him, ' '  said  his  wife,  speaking  to  his  people.  ' '  Yes,  yes,  we  shall 
not  play  with  the  dog."  (Before  he  went  off)  Flint  Boy  played 


31  Sam  Bat'wl  found  it  at  least  curious  that  the  newly  dug-up  child 
should  have  known  its  own  name,  though  none  had  been  bestowed  upon  it. 
He  suggested  no  explanation. 

82  This  sort  of  emphasis  on  the  cardinal  points  seems  characteristic  of 
northern  California.     The  Yana  texts  give  numerous  examples  of  the  for- 
mulaic rigmarole.     In  this  passage  there  is  the  implied  conclusion  that  the 
incident  explains  why  nowadays  dogs  are  found  to  bark  in  every  direction. 

83  The  reference  is  to  Bally  Mountain,  about  14  miles  west  of  Eedding, 
where  the  myth  was  told.     Bally  Mountain  is  in  Wintun  territory. 


1910]  Sapir:  Tana  Texts.  23 

with  him.  "Bark!"  he  said,  and  the  dog  barked  "Hu',  hu',  hu', 
hu'!"  The  earth  shook;  the  people  were  afraid  while  the  dog 
barked.  They  in  the  north  heard  the  dog  barking,  they  in  the 
east  heard  the  dog  barking,  the  south  people  heard  it,  they  to  the 
west  over  the  mountains  heard  it. 

Now  Flint  Boy  went  off  to  hunt  deer  to  the  south.  He  went 
off  leaving  two  women  behind  him  in  the  house.  (When  he  had 
gone)  they  whispered  to  one  another,  "What  do  you  think?  Let 
us  turn  the  dog  loose. ' '  They  did  so  and  began  to  play  with  him. 
One  of  the  women  spoke  to  the  dog,  saying,  "Bark!"  While 
Flint  Boy  was  away,  the  dog  barked  as  he  had  done  before,  and 
his  speech  was  like  thunder.  Flint  Boy  heard  his  dog  barking. 
Now  the  dog  ran  away,  looking  for  Flint  Boy's  footsteps.  The 
women  called  to  the  dog  to  come  back,  but  he  kept  on  barking 
after  Flint  Boy.  "Hu',  hu' !"  said  the  dog,  crying.  All  at  once 
there  appeared  a  fog.  It  did  not  rain,  but  the  fog  just  moved 
about.  "Hu',  hu'!"  he  kept  on  saying,  while  he  ran  off.  The 
two  women  cried,  but  the  dog  kept  on  barking,  "Hu',  hu'!"  up 
above ;  he  was  now  heard  to  bark,  running  off  up  to  the  sky.  The 
dog  melted  away  into  the  fog,  rising  up ;  indeed  he  was  now  flying 
up  to  the  sky.  People  hear  the  dog  barking  in  the  sky.84 


II.    THE  THEFT  OF  FIRE  AND  THE  BURNING 
OF  THE  WORLD. 


aitc        a'una       mitcIa'ugummanH'        aitc        ya 

Not  was  |  the  |  fire.  |  They  had  fire  indeed  |  the  |  people 

klunin^'       k'u      ya'rip!ae      aitc      a'una      ba'iru*      aitc      ya'  «j 

but  it  was  |  not  |  be  hot  |  the  |  fire.   |  They  went  to  hunt  deer  |  the  |  people, 


am'dji'     banax      da's-iru*^      ga'mai*     aitc      p!udiwi>      mo's-ee 

were  killed  |   deer.   |  They  went  to  satch  salmon.   |  They  went  to  get  sunflower  seeds   I 

the  |  women.   |  They  cooked  it 

aidj      ya'na      gi      ba'na      k'u      ma's-i«      ai      ba'na      we'du-  4 

the  |  people  |  to  |  deer,  |  not  |  it  became  cooked  |  it  |  deer-meat.  |  They  fetched  it  back 

home 

eane       aitc      ya'na      gi       da'ci       mo's^a      gi       eauna       k'u 

the  |  people  |  to  |  salmon.  |  They  cooked  it  |  at  |  fire,  |  not 


3*  As  thunder. 


24         University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 
ma's-iei       mo't!s-uiguei35       gi       da's-i       gi       ba'na       yo'k!a'le 

it  became  cooked.   |  They  ate  it  raw  |  to  |  salmon  |  to   |   deer  meat.  |  They  browned 

them 

2   aitc       phi'diwi       gi       ga'ma      k'u       ma's-i*       hehe'e       'is-i'wi 

the   |   women   |   to   |   sunflower  seeds,    |   not   |   they  became  done.    |    "Hehee  I"    |   men 

t*l'nft*        k'us-indj       k!u'ndjuea       gi       ea'una       k  !a'  wl'€andi- 

they  said.  |  "I  not  |  like  it  |  to  |  fire.  |  I  am  now  tired 

4  s-indja     dji     mu'it!suiguyau     gi     ba'na     hehe'c     auea'mmak! 

the  my  |   eating  raw   |  to   |   deer  meat.   |   Hehe£  !    |   Fire  nearly  perchance 

aitc      Idji'lla      auk!       a'itc'       itc'  i'tehauna      igl'launa      auk! 

the  |  round  about  here.   |   Fire  perchance   |   there  |  off  east   |   east  over  mountains,   | 

fire  perchance 

6  a'itc'       dja'urp'a      auk!       a'itc'       Itc'i'wem'dji      auk!       a'itc' 

there  |  south,  |  fire  perchance  |  there  |  off  west,  |  fire  perchance  |  there 

dja'udjanna        gada'mtclindw^         aitc        ya'na        'i'nhaenig 

north."  |  They  came  together  to  talk  in  council  |  the  |  people.  |  "Let  us  look  for  it 


8  aidji      eauna      t'l'n^i^      ba'wisayaubanauma      bas-I'waldiyau- 

that  |  fire!"   |  they  said.  |  "It  being  dark  every  time  |  it  being  now  night  after  sun- 

down 

eandi        nlla'udjamk!arae        wacdja'irimagar        aidj        dji'gal 

go  ahead  north  up  on  mountain  I    |  be  on  top  of  mountain   |   the  |  mountain!" 

10  ba'igumauyana      a'ha      tTw^' 

Being-one   person    |    "Yes!"    |    he   said. 

ba'wis-ayaubanauma     bas-i'yaueandi     djuk!unea'candittet'     ai 

It  being  dark  every  time  |  it  being  already  night  |  he  now  stayed  there  |  he 

12  ba'igumauya      '  i's'i€mauyar      mini'nhauw€t'       ai      djuk!una'ha 

being-one  person  |  being-male  person.  |  He  looked  east  |  he  |  who  stayed  there, 


k'u'w^'      aitc      a'una      gi      dja'uhauna      k'u'w«t'      diwa'ip!ae 

not  was  |  the  |  fire  |  at  |  east,  |  not  was  |  be  visible 

14   aitc       a'una       imni'n'djamet'iN       k'u'n«t'       aitc       a'una       gi 

the  |  fire.  |  He  looked  north,  |  not  was  |  the  |  fire  |  at 

dja'udjanna      mini'nm'dji*      k'u'e      aitc'       a'una      k'u      de'- 

north.  |  He  looked  west,  |  not  was  |  the  |  fire,  |  not  |  seeing 

16  waiyau      gi      ca'una      mini'nt'  p'  ac      t'u'?iet      a'igidja      ea'una 

to  I  fire.  |  He  looked  south.  |  It  did  so  |  there  |  fire, 

wamu'baM       gi       dja'urp'a      miltcIp'i'tbalH'       aitc'       «a'una 

light  went  up  |  at  |  south,  |  it  streamed  up  in  sparks  |  the  |  fire 

18  diwa'iyaueandiwaear      tc!um«ma'un      aitc      a'una      gi      dja'u- 

it  being  now  seen.  |  Being  good  |  the  |  fire  |  at  [  south 


Or    mu'it  !s-uiguci. 


1910]  Sapir:  Yana  Texts.  25 

rp'a         mitcliwa'ldinct'i       nidu'wanandm^'  36         ba'igumauya 

it  was  down  on  ground.  |  Now  he  arrived  back  home  |  being-one  person. 


aitc      ya'damtc!iei      de'waisindj      gi      a'una      tT«et'     2 

They  were  many  |  the  |  people  dwelling  together.  |  "I  have  seen  |  to  |  fire,"  he  said. 

a'      biri'mat'k'iea      biri'mah      aitc      a'un*      dja'urp'a      p'a'- 

"Indeed!  |  where  is  it?  |  Where  is  |  the  |  fire?"  |  "South.  |  It  is  far  distant." 

us-as-i       we'saduha€nigiN        wo'        a'mbih        aitc        mi'ldjawa    4 

"Let  us  go  to  steal  HI"   |   "Yes!    |  Who  is   |  the   |  one  that  runs?" 

a'ienidja      be'maenindj      mi'ldjaea      a'mbimah      aitc      mi'ldja- 

"II  |  It  is  I  who  have  always  been  |  run."  |  "Who  is  |  the  |  one  that  also  runs!" 

t'imaiwa       a'ienidja        u'mitc.'I'gumauna        mi'ldjas-ix       biri'e-    6 

"I!"  |  Being  two  together  |  runners.  |  "Where  is  it 

maha       dje'yauna37        '  aha'limilla       biri'«maha        dje'yauna37 

(your)  name?"  |  "Fox."  |  "Where  is  it  |   (your)  name?" 

'a'iwieauna      wo"       tc!upea'ndis'iN  8 

"  <  A'iwieauna."    |   "Yes  I    |    it  is  good  now." 

'u"      nis-a'eandmet'      djima'nguw^'      aitc'      ya'na     nidji'l- 

Welll   |  they  went  off,  |  they  were  just  five  |  the  |  people.  |  They  walked  around  it 

eandinet'       gi      ya'damtc  !iriemauna      biri'meah      aidj      nimi'-  10 

at  |  place  of  living  together.  |  "Where  is  |  the  |  our  going  thereto? 

rinig1       nit'  p'  a'ha^ig      ai      «iri'k!u      ni't'p'ae      gi       ei'rik!u 

Let  us  go  south   |   it  |  underground."   |  They  went  south   |  at  |  under  ground 

djima'nmauya       ni't'  p'  andm«t'       basi'k'i«aN       ni'tp'  ayau«ant'  '  12 

being-five  persons.  |  Now  they  went  south  |  when  it  was  night;  |  going  south  now 

ni'eba'l*t'     aigi     klu'wiha38     s-a'ms-iw^      ai     me'tcli     'i^bal^t' 

they  came  up  from  ground  |  at  it  |   Battle  Creek.  |  He  was  sleeping  |  he  |   Coyote,   | 

he    arose 

ai       me'tcli        na'        biri^mak'        aik'        nibami'riw        aitc'    14 

he  |  Coyote.  |  "Hoi  |  Where  is  their  |  their  |  that  all  are  going  thereto  |  the 

ya'na      a'hl      t'lVt'       ai      ya      aidja      gaya'wauyau       aigi 

people?"  |  "I  do  not  know,"  |  they  said  |  they  |  people  |  there  )  speaking  to  him  |  to 

him 

me'tcli       me'tcli       gaya'waue       gi       k!aina       gaya'waue       gi  16 

Coyote.  |  Coyote  |  he  spoke  to  him  |  to  |  rock,  |  he  spoke  to  him  |  to 

ma'mauna     gaya'wau*     gi     wo'wi     na'     mauma'dja*     klaina' 

cooking  basket,  |  he  spoke  to  him  |  to  |  house.  |  "Ho!  |  Tell  me,  |  rock  I 


se  -w.  i8  merely  a  glide  between  -u-  and  -a-.    The  word  is  to  be  syllabified 
ni-du-(w)an-an-diuft* ;  nidu'eaneandinft*   would  be  normally  expected. 

87  Yana  idiom  requires  the  use  of  "where?"  instead  of  "what?"  in 
asking  one  for  his  name. 

88  =  "Medicine-man  water  (or  stream)"   (klu'wi  "medicine-man" + 
ha-  "water"). 


26         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
biri/einak'  .    aik'       nibami'riwa      a'hl      fiVt'       aitc'       kla'ina 

Where  is  their  |  their  |  that  all  are  going  to?"   |   "I  do  not  know,"    |  he  said   |  the   | 

rock, 

2  wo'wi       do'klalyauna       biri'«mak'       aik'       nibami'riwa       ba'i- 

house.   |   Brush  for  sifting  acorn-flour:   |   "Where  is  their   |  their  |  that  all  are  going 

to?"   |   "They  have  all  gone  to  hunt  deer." 

baroha       'e'-(-       atc'I'ma       k'uwar       aik'       t'i'waumai       ea'i- 

"H6I    .   What   |   was  not   |   their  |   telling  wherefore  to   |   to  me?" 

•4  k'indj       mha'uandiwet'       aitc'       me'tcli       ni'tp' andmet'        gi 

Now  he  went  east  |  the  |  Coyote.  |  They  had  gone  south  |  to 

dja'urp'a       p'a'us-amaun       aidji       djima'nmauyiT       nidji'H' 

south  |  being  far  distant  |  those  |  being-five  persons.  |  He  went  around 

6  aitc'       me'tc!       aigitc      ya'damtc!iriemauna      k'u      de'waiyau 

the  |  Coyote  |  at  the  |  place  of  living  together  |  not  |  seeing 

gi      la'll      ai      me'tc!1      yo'gaip!awet'      ai      me'tcli      gi      k'e'- 

at  |  feet  |  he  |  Coyote.  |  He  asked  |  he  |  Coyote  |  to  |  acorn  mortar: 

8  mawma       k'e'manyi39       biri'emak'       aik'       nibami'riwa       dji- 

"Acorn  mortar  I   |  Where  is  their  |  their  |  that  all  are  going  thereto   |  being-five  per- 
sons?" 

ma'nmauya        niba'tp'ax        a'        'aha'        mi'ldjandm^t'         ai 

"They  all  went  south."  |  "Sol  |  yes!"  |  Now  he  ran  |  he 

10  me'tcli         ba'i'tp' ayaueandi         de'waiandinft'         ai         me'tcli 

Coyote   |   now  running  south  after  them.   |   Now  he  found  |  he   |   Coyote 

gi         la'lk'i^         bal'tp' ayaua^nt' l         nimi'rindi?iet'         p'a'u- 

at    |    their  feet   |   now  running  south   after  them.    |    They  had  gone  that  far    |   being 

far  distant 

12  s-amauna       djima'nmauyax       '  e'gaip  !awet'       ai       me'tc  !i       gi 

being-five  persons.  |  He  caught  up  with  them  |  he  |  Coyote  |  at 

djima'nmauya      'a-f-40      batc!i"dinet'e      ai      me'tcli      wamga- 

being-flve  persons.   |   "Hal"    |  he  shouted  |  he   |   Coyote,   |   "pray  wait  for  me!" 

H  rawi'djae      mininduli'H'      djima'nmauya      641      niei'm'djawar 

They  turned  to  look  back   |   being-five  persons:    |    "O!    |   he  has  been  coming  behind 

a'itc*        me'tc  !ix       ni'tp' ayauant' *       djima'nmauya^       lyu'ik'i6 

the  |  Coyote."  |  Now  going  south  |  being-five  persons  |  when  it  was  day 

16  basl'k'i*      mei'k'i«      ai      me'tcli      tu'U2     t*i'n*V      ai      me'tcli 

when  it  was  night,   |   he  came  following   |    he   |   Coyote.    |    "Huh!"    |   he  said   |   he   | 

Coyote. 

k!atwi's-indjav      'e'      t'I'?iet'       me'tcli      ate' I'mawara^      nak  u- 

"I  am  tired  out.   |   HSI"  he  said   |   Coyote,    |    "what  was  it   |  that  you   (pi.)   did  not 


a»  Note  fern,  vocative  in  -(y)l,  Acorn  Mortar  being  thought  of  as  woman. 
If  considered  male,  it  would  have  been  addressed  fc' c'mancnd^ ;  cf.  k.'aina' 
above. 

<o  Pronounced  in  a  loud  whisper. 

*!  Expressing  vexation. 

<2  A  whispered  sound  expressing  a  pant. 


1910]  Sapir:  Tana  Texts.  27 

wara^nuk'       t'l'wau6      k'u      gaya'mtc!i«      ai       djima'nmauya 

speak  to!"  |  Not  |  they  talked  with  one  another  |  they  |  being-five  persons 

ml'tklawiyauna  2 

all  being  angry. 

niea'nandie        aigidj         a'uyamtcliwi        ni'a'ft't'         i't'a'u 

Now  they  arrived  |  at  the   |  fire  people  living  together,   |  they  arrived  |   in  middle 

bas-I'k'i«ax      wamu'ram«t'      aitc'       a'una      we's-a*      gi      «a'una    4 

when  it  was  night.  |  Light  shown  out  of  house,  |  the  |  fire,  |  they  stole  it  |  at  |  fire. 

s-a'dimbawaldrnf         aitc        mitcla'us-i        nileo'rp' ant'         gi 

They  were  all  sleeping  on  ground   |   the  |  those  that  had  fire.   |  They  went  up  hill  to 

south    |    to 

«I'gunnax      ba'wf       aitc'       a'una      tc'u'wa      gi      Iwu'lu      gi    H 

sweat-house.   |   It  lay  there   |  the   |  fire   |   chunk  of  coal   |   at  inside   |   at 

ma'tladjuwa        u'mitcH'gumauya        'aha'limilla        'a'iwi'auna 

sweat-house.    |    Being-two   persons    |    Fox    |    *A'iwieauna 

we's-ant'      aigi      ea'una     atc'I'mas     aidji      t'6'eanigi      'I'wuM    8 

they  stole  it  |  to  it  |  fire.  |  "What  will  be  |  the  |  our  doing  about  it!"  |  "Go  inside!" 

t'l'nt'i       gi       'aha'limilla       mini'nuwulf       bas-I'k'iea       ma'- 

he  said  |  to  |  Fox.  |  He  looked  inside  |  when  it  was  night,  |  he  climbed  inside. 

wulf      s-a'dimbas      aitc      ya      mitcla'uci      bo'djabalt'      aik'    10 

They  are  all  sleeping  |  the  |  people  |  those  having  fire.  |  He  took  it  up  |   (with)  his 

da'lla     gi     a'una    'ai     '  aha'limilla     'ikJiri'duramt*   gi     ma't  la- 
hand  |  to  I  fire  |  he  |  Fox.  |  He  jumped  back  quickly  out  of  house  |  at  j  sweat-house, 

djuwar      6wa'leaduramet'      gi      ea'una        we's-ayauant' l      s-ut-  12 

he  returned  out  of  house  carrying  it  |   to   |   fire   |  having  now  stolen  it.    |   They  ran 

back  north. 

s-dja'mea      mi'ldjaea      mi'ldjawiei      asdnu      k!a'wr«i      ba'dja- 

"Run  I  |  run,  all  of  you !  |  If  you  are  |  be  tired,  |  throw  it  to  me 

madjae        a'una      s-uts-dja'meayauant' '        bael'dum'djayauand  14 

fire."    |    They  now   running  back  north    j    now  running  back   after   them 

ai      me'tcli      s-udii'p'idi^ayauant'i      gi      bale'ha     na'      me'tcli 

he  |  Coyote.  |  They  having  run  back  as  far  as  |  to  |  Mill  Creek,   |  "Ol"  |  Coyote 

t'l'^i       yo'gailaup!ae       aigi        'aha'limilla       djuduna'umadja*  K; 

he  said,   |  he  asked  |   to  him   |   Fox,    |   "give  me 

ai      a'una      maus-i      'a'ieauyauna      t'i'wt'       ai      me'tcli      ga- 
it |  fire.  |  I  shall  |  carying  fire  in  my  hands,"  |  he  said  |  he  |  Coyote.  |  "Look  out!" 

yari'e       t'l'wt'i^       bo'djawaldik!uenuma       'a'una       gi       bl'wi   is 

he  said,  |  "you  might  drop  it  |  fire  |  at  |  earth, 

ya'rik  lumuma     gi      da'lla      atc'i'mat'      aidji      nitp' ama'i'nid  j 

you  might  burn  yourself  |   at  |  hand."   |  "What,  they  say,  is  |  the  |  my  going  south 

for? 


28         University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 


t'i's'it!6e       aidj       ya'na       as-indj       nidu'anei       'a'ieyaus-mdja 

I  shall  say   |  the   |  people   |  if  I   |  arrive  home,   |   'I  have  carried  fire,' 


2  t'i's-it!6r       'a'ieyaus-indja      gi      ca'una       t'i's-it!6r       s-udu'wa- 

I  shall  say,  |  'I  have  carried  fire  |  to  |  fire,'  |  I  shall  say."  |  They  ran  back  from  south, 

djuea       s-udu'plit6       aigi       klu'weha       gama'c       ai       a'una 

they  ran  back  up  to  |  to  it  |  Battle  Creek.  |  "Give  it  to  me  |  it  |  fire!" 

4  me'tcli       t'I'ei        ba'djamaea'        aigi        me'tcli        gi        ea'una 

Coyote  |  he  said.  |  It  was  thrown  to  him  |  to  him  |  Coyote  |  with  |  fire. 

di'nk!udja«a'      gi      da'lla      t'uVt'       ai      me'tcli      k'       da'lla 

"Hold  it  out   |   to    |   hand!"    |    He  did  so   |  he    |    Coyote   |   his   |   hand. 

6  aitc       '  aha'lamilla       '  a'ifyauTief       aik'       a'una       'u'       a'uwi- 

The  |  Fox  |  he  was  carrying  fire  |  his  |  fire:  |  "There!  |  take  it  to  yourself!" 

k!ameiN     ba'djamaw^t'iwa^     a'uwm«t'     ai    me'tcli     gi     ca'una 

It  was  thrown  to  him,  |  he  took  it  |  he  |  Coyote  [  to  |  fire. 

8  s-us-a'c      ai      '  aha'limilla      'a'iwieauna      bo'djas-      aik'      a'una 

They  ran  off  |  they  |  Fox  |  <  A'iwieauna,  |    they  who  threw  |  their  |  fire 

gi      me'tcli      S'udu'wadjueayaueandi 

to  I  Coyote,  |  now  running  back  from  south. 

10         yabak'      ai      me'tcli      k'      da'lla      b6'djas-ae      aik'      a'una 

His  burned  |  he  |  Coyote  |  his  |  hand.  |  He  threw  it  away  |  his  |  fire, 

ba'p'at!a'ltc!m*t'        m"        du'  du  du  du'  du  du       t*l'n<V        aitc 

it  burst  asunder.   |    "M'  !    |   Du'  du  du!   du'  du  du!"   |  he  said   |   the 

12  me'tcli       yari'yauna       yabi'let'       aitc       a'una       badjas-an^'i- 

Coyote  |  having  burned  his  hand.  |  It  burned  all  over  |  the  |  fire,  |  it  had  been  thrown 

away. 

waea      ya't'p'ae       aitc'       a'una       yaha'ue      a'una      yatc'i'n6- 

It  burned  south  |  the  |  fire,  |  it  burned  east  |  fire,  |  it  burned  off  to  west 

14  m'djie       a'una       ya'dja'm*       aidj       a'una       yam'  d  ja'ndi««t' 

fire,   |  it  burned  north   |  the  |  fire.   |  Now  it  came  burning 

aitc'       'pad       a'idja       p'  ietc'  u'nbal6       aitc       kla'ina       yabae 

the  |  place  |  here.  |  They  burst  up  |  the  |  rocks,  |  it  burned  up 

16  a'itc'       xa'na      djl'lak!balc      ai      dji'gal      yakla'uwils-a6      aitc 

the  |  water,  |  they  were  covered  with  smoke  |  the  |  mountains,  |  it  burned  across  |  the 

da'ha43       yaba6       a'i       ya'ha       s-us-a'6       ai       u'  mite  li'gumau 

river,  |  they  burned  |  they  |  former  people.  |  They  ran  off  |  they  |  being  two 

18  yaha      yam'djaya'uant'1      aitc      a'una      yap'  a'ueandmct'      aitc 

former  people  |  now  coming  burning  |  the  |  fire.  |  Now  it  burned  up  close  to  |  the 


o  da'ha  is  used  only  for  rather  large  streams,  such  as  Sacramento  and 
Pit  rivers.     Here  Sacramento  river  is  meant. 


1910]  Sapir:  Tana  Texts.  29 

ts- lore'djuwa    mutdja'utliwi44     ya'damtc!iriemauna     gi     s-i'p!a 

Eagle  |  chiefs  |  dwelling-together  place  |  at  |  Ci'pla. 

di'nyagaldibilwiei       yabas       a'itc       p'a'di       yabas       a'itc    2 

"Hurry,  every  one  all  about !  |  It  is  burning  |  this  |  place,  |  they  are  burning  |  here 

ya'na      bi'riha      dji      t' u'miri«nigi      ma'uk  lunik'      yawu'lyau* 

people.  |  Where  is  |  the  |  our  doing  thereto?  |  Perchance  we  shall  be  |  moving  into 

gi      kla'ina      ma'uk  lunik'       ya'waldiyau      aigi      bi'wi      di'n-    4 

to  I  rocks,  |  perchance  we  shall  be  ("moving  down  into  ground  |  at  it  |  earth.  |  Hurry, 

every  one  all  about!" 

yaga'ldibilwiei       ya'map  lan^        ai       tc'u'na'45       di'nyagaldi- 

He  dwelt  with  them  |  he   |   Spider.   |   Hurry,  every  one  all  about  1 

bilwiei      mits-Is'i'lguyaus-ienuma'n      'a'ha      t'ie      ai      tc'u'na'    6 

Have  you  rope?"  |  "Yes,"  |  he  said  |  he  |  Spider. 

mamu'lp!ugiv       ya'wulwin       k!i't!antc!iguei^e      ya'wul'andw^' 

"Tule  basket  |  go  inside,  all  of  you!   |  Stretch  out  I"  |  Now  they  all  moved  into  it, 

djo'eawet'e      g1      a'ps-a      aigi      mamu'lp  !ugihar      wali'ldjauri*    8 

he  tied  it  on  to  it  |  to   |   sky  |  to  it  |   former  tule  basket.   |  He  lay  in  bottom  on  his 

belly 

ai      me'tcli      gi      mamu'lp  !ugi      'u'-f-      t'i'net'       di'nyagaldi- 

he  |  Coyote  |  at  |  tule  basket.  |  "Come  on!"  |  he  said,  |  "hurry,  all  of  you! 

bil'i      yaba'ndis-      aits-      p'a'di      'e'batdjandm^'      gi      s-i'lgu-  10 

It  is  burning  already  |  the   |  place."   |  He  now  pulled  it  up  in  air  |   at  |  rope, 

yauna       'e'babalet'       gi       ya'na       ban«i'e       aitc       ya'na       gi 

he  pulled  them  up  |  at  |  people.  |  They  were  full  |  the  |  people  |  at 

plu'gi       bu'idjawulgun^' e       aitc      ya'na      'ama'idjitclgi       gi  12 

tule  basket,   |  every  single  one  had  entered  to  save  himself  |  the  |  people  |  children  |  at 

plu'gi        'u'        t' i'rawet' iwae        aitc        tc'u'na'        k'u'andwet' 

tule  basket.  |  "Go  ahead!"  |  he  was  told  |  the  ]  Spider.  |  No  longer  were 

aitc'      ya'      aigi      ma'tladjuwa     'e'batdjandi7i«t'ix     'e'batdjan-  14 

the   |  people  |  at  it   |  sweat-house.   |  He  now  pulled  them  up  in  air,   |  he  now  pulled 

them  up   in   air 

dinet'       p'a'uedjamauna       p'  it  I'dibi'H'       aitc'       a'una       p'ad 

being  far  up  in  air.  |  It  crackled  all  over  |  the  |  fire  |  place 

a'idja      '  e'baeanbindjae      gi      'aps-ax      aigidj      ya'na      'adja'-  16 

here.  |  He  was  just  about  to  pull  up  as  far  as  |  to  |  sky  |  to  the  |  people  |  running 

away   to    save    themselves. 

**  mutdja'ut.'iwi  is  properly  plural  of  mudja'upla  but  seems  to  have  been 
used  by  Sam  Bat'wl  as  singular.  Probably  its  meaning  is  more  properly 
collective:  "chief  and  his  people." 

45  Spider  was  conceived  of  as  a  man  by  Sam  Bat'  wl,  not  as  a  woman ; 
this  is  shown,  e.g.,  by  his  being  addressed  mits- !s.i'lguyaus-ienuma'n  "have 
you  a  rope?"  (fern,  form  would  end  in  -numd,').  In  Curtin,  I.e.,  p.  409, 
Chuhna  is  spoken  of  as  a  woman;  see  also  note  205b.  On  the  other  hand, 
the  Wintun  rope-making  spider,  Lasaswa,  is  an  old  man  (Curtin,  I.e.,  pp. 
231-4). 


30         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
yauna        na'        me'tcli        t'I'ei        maus-i        mini'nwaldiyauna 

"Ol"    |   Coyote   |  he  said,    |    "I  shall  be   |   looking  down  to  ground, 

2  p'  us-ina'nana'40      maus-i      de'waiyaun      ai      a'una      p'us-ina'- 

fricnds!    |   I  shall  be   |    seeing   |    it   |   fire,    |   friends  1" 

nan  a       gaya'ri*       maus-i        'etc!ut!a'ltc!iyaun       aigi       plu'gi 

"Look  out!"    |    "I  shall  be    |   tearing  apart   |    at  it   |   tule  basket, 

4   niaus-i      de'waiyaun      ai      ea'una     yabayauna     ei'rik!u     t'.im'- 

I  shall  be  |   seeing  |   it  |  fire   |  burning  |  down  below.  |   Being  very  small 

gumaupla        mininuwaga'lwaldis-it  !6        mauyau        de'waiyaun 

I  shall  look  through  hole  down  to  earth,"  |  being  about  to  be  |  seeing 

6  ai       me'tcli       gi       ea'una       'e'tc!ut!altc!metT       gi       p!ugiv 

he  |  Coyote  |  at  |  fire.  |  He  tore  apart  |  at  |  tule  basket 

'e'batdjayauandi       k*       s-i'lguyauna      mini'nwaldier       dlwa'i6 

now  pulling  up  in  air  |  his  |  rope.  |  He  looked  down  to  earth,  |  it  was  seen 

8  ai       ea'una       '  e'tc  !ut  !altc  lin^        gi       p!ugiN       mi'ninuwagal- 

it  I  fire.  |  He  tore  apart  |  at  |  tule  basket,  |  he  looked  through  hole  down  to  earth. 

waldi6       'e-|-       de'waisindj       aitc       ca'una       dawema'un       ai 

'•He!    |  I  see  |  the  |   fire   |  being  much   |   it 

10  <a'una       gayari'       mit€wa'galwaldik!uenigir        k!i't!altc!iguw*t' 

fire."  |  "Look  out!  |  We  might  fall  down  to  earth  through  hole."  |  It  stretched  asunder 

mitd  jatc  lu'yauandi      da'mmagalwaldiw6^       ai      me'teli      mite- 

now  being  torn.  |  He  fell  down  to  ground  through  hole  |  he  |  Coyote  |  they  now  falling 

back  down. 

12  dum'ldiyauau^ndi 

mi'nyaumari^mi       wa'k  IdibiM'        aigi       €i'rik!u       mini'ndi- 

Fire-drill  Woman   |   she  stood   |   at  it   |   down  below.   |    She  looked  about, 

14  biH'       mini'nt'dja6      de'waic      aik'      ya'na      k'       mi'duculdi- 

she  looked  up  into  air,  |  she  saw  |  her  |  people  |  their  |  falling  back  down. 

yauk'iear       yaba«       ai       ya'ha       yabats'!alea's'ac       p'itlts-'i't^- 

They  burned  |  they  |  former  people,  |  they  burned  off  like  pitch.  |  They  popped  off  east. 

16  hauwef      dlt'  i'ldimauna      k'       t'cu'na      p' it  Its-' i  Vm' dji«       gi 

Black  Bear  |  his  |  eyes,  |  they  popped  off  west  |  at 

dja'um'dji       p'it.'ts-'iVdjam^t'        t'cu'na       p'i'tWpV       aigi 

west,   |  they  popped  off  north   |  eyes,   |   they  popped  south   |  to  it 

18  dja'urp'a      caik'       tc'u'na      ya'baci      k!un      p'i't!'eik'       aikf 

south  |  his  |  eyes.  |  They  burned  |  but  |  theirs  popped  |  their 

tc'u'na     tc'u'na'     mitc!ik!una'ei     djukluna'yauna     gi     ei't'dja 

eyes.  |  Spider  |  he  remained  j  sitting  |  at  |  above. 


*a p' usind'na  means  properly  "relative."     There  is  here  no  necessary 
implication  of  kin. 


1910]  Sapir:  Yana  Texts.  31 

THE  THEFT  OF  FIRE  AND  THE  BURNING  OF  THE  WORLD." 

There  was  no  fire.  It  is  true  that  people  had  a  kind  of  fire, 
but  it  was  not  hot.  The  people  went  to  hunt  and  kill  deer,  they 
went  to  get  salmon,  and  the  women  went  to  get  sunflower  seeds. 
The  people  roasted  deer  meat,  but  it  was  never  done.  People 
fetched  home  salmon  and  cooked  it  over  the  fire,  but  it  was  never 
done.  They  ate  salmon  and  deer  meat  raw.  The  women  just 
slightly  browned  the  sunflower  seeds;  they  were  never  done. 
' '  Hehe'e ! ' '  said  the  men,  "  I  do  not  like  this  fire.  I  am  tired  now 
of  eating  deer  meat  raw.  Hehe'« !  there  must  be  fire  somewhere 
around  here.  There  may  be  fire  off  to  the  east,  east  over  the 
mountains ;  there  may  be  fire  in  the  south ;  there  may  be  fire  off  to 
the  west ;  there  may  be  fire  in  the  north. ' '  The  people  came  to- 
gether to  talk  together  in  council.  "Let  us  look  for  fire,"  they 
said.  "Every  night,  when  the  sun  has  already  set  and  it  is  dark, 
go  up  to  the  north  and  stay  on  top  of  the  mountain, ' '  one  man  was 
told.  "Yes,  "he  said. 

Every  night  when  it  was  dark  this  one  man  sat  there.  He 
stayed  and  looked  to  the  east.  There  was  no  fire  in  the  east,  no 
fire  was  to  be  seen.  He  looked  to  the  north;  there  was  no  fire  in 


*~  The  scene  of  this  myth  is  laid  at  Ba'djiyu,  an  Indian  village  said  to 
have  been  located  above  P'a'wi,  a  village  on  Clover  creek  at  a  distance  of 
about  eight  miles  from  Millville.  Curtin's  myth  of  "The  Finding  of  Fire" 
(op.  cit.,  pp.  365-370  or  no.  xni  of  this  paper)  is  located  at  Pawi.  The  two 
versions  agree  fairly  well  in  localization  and  content,  the  main  differences 
being  that  the  characteristic  episode  of  the  pursuit  of  the  fire-thieves  is  lack- 
ing in  Sam  Bat'wi's  account  (the  omission  is  not  accidental,  for,  when 
asked,  Sam  claimed  there  was  no  pursuit)  and  that  Curtin's  version  makes 
no  mention  of  the  burning  of  the  world  and  the  consequent  ascent  to  the  sky. 
The  latter  episode,  however,  may  have  been  borrowed  from  the  Loon  story 
(see  note  52).  Of  the  three  fire-thieves  in  Curtin's  story  two,  Ahalamila 
(fox,  not  gray  wolf)  and  Metsi  (coyote),  are  identical  with  *aha'limilla 
and  me'tdi  of  Sam's  version;  the  third,  Shushu  Marimi  (dog  woman),  is  re- 
placed by  (a'iwieauna,  perhaps  the  sandpiper.  It  is  worthy  of  note  that 
there  are  in  Sam's  as  in  Curtin's  account  really  only  three  fire-stealing 
characters;  of  the  five  men  that  start  out  only  two  are  named,  Coyote  join- 
ing the  party  later  on.  For  similar  fire  myths  see  Kroeber's  "Ute  Tales" 
(Journ.  Am.  Folk-Lore,  XIV,  252);  Kroeber's  "Myths  of  South  Central 
California"  (Univ.  Calif.  Publ.  Am.  Arch.  Ethn.,  IV,  211.  Truhohi  Yo- 
kuts  with  fox,  road-runner,  coyote,  and  crow  as  fire-thieves) ;  Dixon  'a 
"Achomawi  and  Atsugewi  Tales"  (Journ.  Am.  Folk-Lore,  XXI,  165,  175) ; 
and  Dixon's  "Maidu  Myths"  (Bull.  Amer.  Mus.  Nat.  Hist.,  XVII,  65).  An- 
other Yana  fire  myth,  constructed  on  Maidu  lines,  is  referred  to  in  Dixon's 
"Northern  Maidu"  (op.  tit.),  p.  339.  The  version  contained  in  Dixon's 
manuscript  Yana  note-books,  however,  does  not  differ  materially  from  that 
here  given. 


^Bancroft  Library 


32         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

the  north.  He  looked  to  the  west,  there  was  no  fire,  he  did  not 
see  any  fire.  He  looked  to  the  south.  There  there  was  indeed  some 
fire.  There  was  a  light  in  the  south,  the  fire  was  seen  coming 
up  in  sparks.  Down  in  the  south  they  had  good  fire.  This  one 
man  now  returned  home.  Many  were  the  people  gathered  to- 
gether. "I  have  seen  fire,"  he  said.  "Indeed!  Where  is  it? 
Where  is  the  fire ?"  "In  the  south.  It  is  far  away  from  here. " 
"Let  us  go  and  steal  it,"  they  said.  "Yes,  who  is  the  good  run- 
ner?" (said  the  chief).  "I"  (said  Fox).  "It  is  I  who  know 
how  to  run."  "Who  else  is  a  good  runner?"  "I"  (said 
another).  There  were  two  who  knew  how  to  run  well.  "What 
is  your  name  ? "  ( asked  the  chief  of  the  first ) .  "  Fox. "  "  What 
is  your  name?"  he  asked  of  the  second).  " ' A'iwicauna. " 48 
"Yes,  it  is  good  now." 

Behold !  The  men  went  off,  five  of  them.  They  walked  in  a 
circle  around  the  village.  "Where  shall  we  go?"  (they  asked 
one  another) .  ' '  Let  us  go  to  the  south  under  the  ground. ' '  The 
five  men  proceeded  south  under  the  ground,  went  off  south  in  the 
night-time.  Arriving  in  the  south,  they  came  up  from  the 
ground  at  Klu'wiha.49  Coyote  was  sleeping;  (on  their  arrival) 
he  arose  and  said,  "Well,  where  are  the  people  all  going  to?" 
"I  do  not  know,"  said  the  people  there,  talking  to  Coyote. 
Coyote  talked  to  the  rocks,  talked  to  the  cooking-basket,  talked 
to  the  house.  "You,  tell  me,  Rock !  where  are  they  all  going  to ? " 
"  I  do  not  know, ' '  said  the  rock,  said  the  house.  ' '  Where  are  they 
all  going  to?"  (he  asked  the)  brush  for  cleaning  acorn  flour. 
"They  have  all  gone  out  to  hunt  deer."  He!"  (exclaimed 
Coyote),  "Why  didn't  they  tell  me  that?"  Now  Coyote  went 
to  the  east,  but  the  five  men  had  already  gone  a  great  distance 
to  the  south.  Coyote  ran  around  the  village  in  a  circle,  but  did 
not  find  any  tracks.  Coyote  asked  the  acorn  mortar,  "Mortar 
Woman !  Where  have  the  five  men  all  gone  to  ? "  "  They  have 
all  gone  to  the  south."  "Indeed!"  "Yes."  Now  Coyote  ran, 


•ts  A  bird  described  as  brown  in  color,  somewhat  bigger  than  a  snow 
bird,  and  running  along  the  river  shore.  Perhaps  the  sandpiper.  <aiwieau- 
may  be,  either  actually  or  by  popular  etymology,  connected  with  fa-iea«- 
' '  to  carry  fire. ' ' 

«  An  Indian  village  at  North  Fork  of  Battle  Creek. 


1910]  Sapir:  Tana  Texts.  33 

running  off  to  the  south  after  them.  Coyote  found  their  tracks 
as  he  ran  after  them.  The  five  men  had  already  traveled  a  great 
distance,  but  Coyote  caught  up  with  the  five  men.  "Ha!" 
Coyote  shouted  in  a  whisper,  ' '  do  you  wait  for  me ! "  The  five 
men  looked  back  (and  said  in  displeasure  to  one  another),  "Oh! 
Coyote  has  been  coming  after  us."  The  five  men  went  off  to  the 
south  day  and  night,  while  Coyote  came  after  them.  "Huh!" 
Coyote  panted,  "  I  am  tired.  ' '  Heh ! ' '  said  Coyote,  *  *  Why  didn  't 
you  tell  me  about  it  1 "  The  five  men  did  not  talk,  for  they  were 
angry. 

They  reached  the  fire  village,  arrived  in  the  middle  of  the 
night.  The  light  from  the  fire  came  up  out  of  the  sweat-house. 
They  stole  the  fire  while  the  people  that  owned  it  were  all  lying 
asleep  on  the  ground.  They  went  up  on  a  hill  to  the  south  of  the 
sweat-house.  There  lay  a  chunk  of  burning  coal  inside  of  the 
sweat-house.  It  was  two  of  the  men,  Fox  and  'A'iwi€auna,  who 
stole  the  fire.  "How  are  we  going  to  manage  it?  You  go  in- 
side," he  said  to  Fox.  He  looked  inside  in  the  night,  and  climbed 
down  through  the  smoke-hole.  The  people  that  had  the  fire  were 
all  asleep.  Fox  put  his  hand  out  for  the  fire,  picked  it  up,  and 
jumped  quickly  out  of  the  sweat-house.  He  carried  the  fire  out 
with  him,  having  stolen  it.  They  ran  to  the  north.  "Run !  run, 
all  of  you!"  (said  'A'iwieauna).  "When  you  are  tired  out, 
throw  the  fire  to  me."  They  kept  running  to  the  north,  while 
Coyote  kept  running  back  after  them.  When  they  had  run  back 
as  far  as  Bale'ha,60  Coyote  said,  asking  Fox,  "Well!  Give  me 
the  fire.  I  shall  carry  the  fire  in  my  hand, "  said  Coyote.  "Look 
out!"  said  Fox,  "you  might  drop  it  down  on  the  ground,  you 
might  burn  your  hand. "  "  What  did  I  go  off  to  the  south  for  ? 
I  shall  tell  the  people  when  I  return  home,  I  shall  say  that  I 
carried  fire.  'I  have  carried  fire !'  I  shall  tell  them."  They  ran 
back  home  from  the  south,  they  ran  back  as  far  as  Klu'wiha. 
"Give  me  the  fire,"  said  Coyote.  Coyote  was  given  the  fire 
(as  Fox  called  out  to  him),  "Hold  out  your  hand."  Coyote 
held  out  his  hand  as  he  was  told.  Fox  was  still  carrying  his  fire  in 

GO  An  Indian  village  at  Mill  creek,  situated  on  a  mountain  several  miles 
east  of  Tehama.  It  was  considered  by  Sam  Bat'wl  to  be  the  farthest  Yana 
point  to  the  south. 


34         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

his  hand.  "Here  it  is,  take  it  to  yourself,"  (he  said,  and)  gave  it 
to  him.  Coyote  took  the  fire,  while  Fox  and  'A'iwieauna  rushed 
off.  They  have  thrown  their  fire  to  Coyote,  as  they  come  running 
back  home  from  the  south. 

Coyote  burned  his  hand  and  dropped  his  fire.  The  chunk 
of  coal  burst  apart  into  several  pieces.  "MM  du'  du  du  du'  du 
du!"50a  said  Coyote,  for  he  had  burned  his  hand.  Everything 
burned  all  around,  when  the  fire  had  been  dropped.  The  fire 
burned  in  the  south,  the  fire  burned  in  the  east,  the  fire  burned 
off  to  the  west,  the  fire  burned  in  the  north.  It  came  burning 
up  to  this  place  here.  The  rocks  burst  from  the  heat,  the  water 
burned  up.  The  mountain  was  all  covered  with  smoke,  it  burned 
right  across  the  Sacramento  river,  the  people  burned  up.  The 
two  people  (that  had  stolen  the  fire)  rushed  off,  while  the  fire 
came  burning  after  them.  It  burned  and  reached  up  to  Eagle's 
village  at  Ci'pla.51 

"Hurry  up,  everybody!  This  place  is  burning,  the  people 
are  burning.  Whither  shall  we  go?  We  can't  move  into  the 
rocks,  we  can't  move  down  into  the  ground.  Hurry  up,  all  of 
you ! ' '  Spider  was  living  with  them.  ' '  Hurry  up,  everybody ! ' ' 
(Eagle  said).  "Have  you  strong  rope?"  (said  Eagle  to  Spider). 
"Yes,"  said  Spider.  "Do  you  all  go  into  my  big  tule  basket. 
Stretch  out !"  (he  said  to  the  basket).  They  all  went  inside  now, 
and  Spider  tied  the  tule  basket  on  to  the  sky.  Coyote  lay  down 
on  his  belly  in  the  bottom  of  the  tule  basket.  "Go  ahead!"  said 
Eagle.  ' '  Hurry  up,  everybody !  This  place  is  burning  already. ' ' 
Now  Spider  pulled  the  rope  up  to  the  sky,  pulled  the  people  up. 
The  people  filled  the  tule  basket ;  everybody  had  gone  in  to  save 
themselves  in  the  tule  basket,  together  with  their  children.  "Go 
ahead!"  Spider  was  told.  Now  there  was  nobody  left  in  the 
sweat-house.  He  pulled  up  the  basket,  pulled  it  up,  way  up  to 


5°a  It  is  very  curious  that  practically  the  same  exclamation  (do'  do  do  do 
do  do)  is  used  in  a  Takelma  (southwestern  Oregon)  text  by  ghosts  on  catch- 
ing fire.  The  resemblance  becomes  an  identity  if  we  remember  that  close  o 
and  open  u  are  respectively  lacking  to  Yana  and  Takelma. 

51  An  Indian  village  on  the  flat  hill  (the  so-called  "Bullskin")  that 
forms  the  divide  between  Oak  Bun  and  Little  Cow  creek,  removed  about 
half  a  mile  from  the  former  stream.  A  small  lake  was  situated  near  by,  the 
resort  in  former  days  of  countless  geese  as  they  migrated  north  in  the 
spring.  See  p.  40,  1.  1,  and  p.  142,  1.  8. 


1910]  Sapir:  Yana  Texts.  35 

the  sky.  The  fire  was  crackling  all  over  this  place.  He  had 
almost  pulled  the  people  who  were  running  away  from  danger 
clear  up  to  the  sky  when  Coyote  said,  "Well!  I  am  going  to 
look  down,  my  friends.  I  am  going  to  see  the  fire,  my  friends.  '  ' 
"Look  out!"  (said  Eagle).  "I  shall  just  tear  out  a  little  hole 
in  the  basket.  I  want  to  see  how  the  fire  is  burning  down  there. 
I  shall  look  down  to  the  ground  through  a  tiny  little  hole,"  (said) 
Coyote,  desiring  to  see  the  fire.  He  made  a  little  rent  in  the  tule 
basket,  while  Spider  kept  pulling  at  his  rope.  Coyote  looked 
down,  the  fire  was  seen.  He  enlarged  the  rent  in  the  tule  basket. 
He  looked  down  through  the  hole  and  said,  "He!  I  see  the  fire. 
There  is  much  fire."  "Look  out!  you  might  fall  down  through 
the  hole,"  (said  Eagle).  The  hole  spread  out  a  little  more  so 
that  the  basket  was  now  torn  a  good  bit.  Coyote  fell  down 
through  the  hole,  fell  right  back  down  to  the  ground. 

Fire-Drill  Woman52  was  standing  below  and  looked  around. 
She  looked  up,  saw  the  people  falling  down  back  to  the  ground. 
The  people  all  burned  up,  burned  up  completely.  Black  Bear's 
eyes  popped  out  way  to  the  east,  they  popped  way  to  the  west, 
the  eyes  popped  way  to  the  north,  his  eyes  popped  to  the  south. 
He  burned  up,  but  his  eyes  popped  off.63  Spider  remained  in 
the  sky. 

III.  THE  VISIT  OF  THE  GEESE  PEOPLE  TO 
MOUNT  SHASTA. 


'        aik'        ma't!adjuw       aidj        hagak!a'ina        gi 

His  was  |  his  |  sweat-house  |  the  |  Flint  Rock  |  at 

wa'galu'      mudja'up!awet'       aitc      hagak!a'ina      ya'ii^'       aigi-  2 

Mount  Shasta.  |  He  was  chief  |  the  |  Flint  Rock,  |  he  dwelt  |  right  there 

dje«e      gi      wa'galu'     babi'lmitc  liyauna     t'i'e     aitc     mudja'u- 

at  |  Mount  Shasta.  |  "I  shall  send  word  to  people  to  come  for  dance,"  |  he  said  |  the  | 

chief, 

02  Sam  Bat'  wi  claimed  that  Fire-Drill  Woman  was  another  name  for 
'ak.'a'lisi,  "Loon."     This  would  make  it  plausible  that  the  sky  episode  of 
this  myth   is  really   taken  over   from  the  identical  incident  in   the   Loon 
Woman  story;   see  note  207  and  Curtin's  "Two   Sisters,  Haka  Lasi  and 
Tsore  Jowa"  (op.  cit.),  pp.  409-10;  also  no.  x  of  this  paper. 

03  This  explains  why  black  bears  are  to  be  found  in  every  direction.    No 
attempt  was  made  to  explain  how  two  eyes  could  pop  off  in  four  directions. 


36         University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 
p!a      hagak!a'imudjaup!a54      k'       dje'yauna      maus-i      'adji'l- 

Flint  Rock  Chief   |   his  [   name,    |    "I  shall  be   |   having  dance." 

2  yauna         t'I'net'          aitc         mudja'upla          bap'a'uru6          gi 

he  said  |  the  |  chief.   |   "Go  and  tell  them  |  at 

dja'urp'a     gi     ya'na      dja'urp'aru      ambip'      aitc      mi'ldjawa 

south  |  to  |  people  |  far  away  south!   |  Who  would  be  |  the  one  |  that  runs 

4  bawa'uruyauna        gi        dja'urp'a        gi        ya'na       bap'a'urueie 

going  and  telling  them  |  at  |  south  |  to  |  people?  |  Gc  and  tell  them! 

bap'au'ru6      gi      la'lagiyamtcliwi      bap'  a'umagarae      gi      k!u- 

Go  and  tell  them  |  to   |   Geese  people  living  together!    |  Pray  go  to  them   |  to   |   Crane 

people   living   together ! 

6  ru'lyamtcliwi      bap'  a'umagarae     gi     da'inanagiyamtc!iwi      ba- 

Pray  go  to  them  |  to  |  White  Geese  people  living  together!  |  Pray  go  to  them 

p'a'umagat'6      gi      mi'mk  layamtc  !i  wi      gi      dja'urp'a      maus-i 

to    I    Heron  people   living  together    |    at    |    south!"    |    "I   shall  be 

8  be'yauna      bawa'uruei      be'maenindj      mi'ldja€a      t*l'n€t*      aitc 

being  he  who  is  |  go  to  tell  them.  |  It  is  I  who  have  always  been  |  run,"  |  he  said  [  the 

p!u'tc!i      a'     t'l'n^      mudja'upla     t'u'eie     bawau'ruei     atc'I'- 

Humming-bird.  |  "Sol"  |  he  said  |  chief.  |  "Do  so!  |  Go  to  tell  them!"  |  "What  shall  be 

10  mas       aidji       t'I/enidj        fiVt'        aitc       p!u'tc!i       'adji'lsi 

the  |  my  saying?"  |  he  said  |  the  |  Humming-bird.  (  "  'He  is  having  big  dance,' 

t'i'magara6      'adji'ls-      aidj      hagakla'imudjaupla      t'i'magara6 

pray  say!  |  'He  is  having  dance  the  |  Flint  Rock  Chief,'  [  pray  say!" 

12  pVek'ulmiiidiwef  e55      tc  !upp  !a'yauand      ai      p!u'tc!i 

Now  he  put  his  p<o'£k<ulmi  about  his  head,    |   having  made  himself  all  ready   |  he   | 

Humming-bird. 

bas-a/andi6       baV  p'  ayauna        yat'        aitc     la/lagiyamtc!iwi 

Now  he  flew  off  |  flying  south.  |  They  dwell,  it  is  said,  |  the  |  Geese  people  living 

together 

14  gi       dja'urp'a      ya'damtc !iw«t?       'a'nmauna       la'lagiyamtcliwi 

at  |  south.  |  They  dwelt  together  |  being  many  |  Geese  people  living  together. 

wa'riw«t'       aitc       6I'gunna       babi'H'       aigidja       gi       el'gun- 

It  was  down  |  the  |  sweat-house.  |  He  flew  about  [  there  |  at  |  sweat-house  place 

16  madu         ba'Miwa         ai         plu'tclindiha         bu's- bus- bus- bus. 

top  of  sweat-house  |  he   |   former  already  Humming-bird.    |    "Bu's-  bus-  bus-  bus-!" 

t'i'wet'      gaya'yaun     ai     p!u'tc!i     gaya'wauyauandi     gitla'm6- 

he  said  |   speaking  |  he   |   Humming-bird  |  now  speaking  to  them   |   reporting  to  them 


54  This  word  is  a  good  example  of  a  compound,  one  of  the  members  of 
which   is   itself   a   compound;    mudja'up.'a   "chief"   is   qualified   by   haga- 
Tdai(na),  itself  consisting  of  lclai(na)  "rock"  qualified  by  haga  "flint." 

55  p*o'elc<ulmi:  wild-cat  or  other  white  skin  put  on  as  ornament  when 
traveling  on  important  errand. 


1910]  Sapir:  Tana  Texts.  37 


mauyau       gi       la'lagi       'a'fi^'       aitc      ya'na       k'       mininu- 

to  I  Geese.  |  They  were  many  |  the  |  people  |  their  |  looking  at  him 

wauyan      gi      plu'tcli      babi'lei      gi      ba'Miwa      ambiya'ma-    2 

at  |  Humming-bird.   |  He  was  flying  about  [  at  |  roof  of  sweat-house.   |  "What  person 

can   it  be 

hada      gaya'wa       ulei'p!as-iv       gaya'mauna       ma'  k  !am'  dama'i- 

that  is  talking?   |  Not  are  understood  |    (words)  spoken.  |  Perhaps  he  comes  after  us." 


ulei'p!ac        aitc       gaya'mauna       bu's-  bus-  bus-     4 

Not  were  understood   |   the  |    (words)   spoken.   |   "Bu's-  bus-  bus1  bus-," 

bus-     t'  I'sasinigun^'      aitc     plu'tcli     gaya'mauna     gi     ei'gun- 

he  kept  on  saying  |  the  |  Humming-bird  |  talking  |  at  |  sweat-house 

na       k'       ba'Miwa1*       ga'eilea'ip!as-i       t'lVt'       aitc       la'lagi    6 

its  |  roof.  |  "He  is  unintelligible,"  he  said  |  the  |  Goose, 

da'inanagi       t'lVt'       aitc      mi'mkla      t'iVt'       aitc       Tba'- 

White  Goose,  |  he  said  |  the  |  Heron,  |  he  said  |  the  |  Whistling  Swan. 

djiis-i  8 

ya'map!a«et'       aitc      me'tcli      'ehe'e      ulei'p!as      aitc      ga- 

He  was  living  with  them  |  the  |  Coyote.   |   "Hehe'e  I   |  Not  are  understood   |  the   | 

words  spoken. 

ya'mauna      t'e'dama'ikluwo      k'       gaya'mauna      gaya'p'auru6  10 

Perhaps  he  might  have  them  say  |  his  |   (words)  spoken.  |  Go  and  speak  to  him 

gi      me'tcli      be'maeni      wa'icmaip!a€      go'yau      gi      gaya'mau- 

to  I  Coyote,  |  he  it  is  who  always  has  been  |  say  that  he  is  |  hearing  |  to  |  every  kind 

of  spoken    (words). 

banauma      ma'k!a'mdueie      ma'k!a'mdundie      ai      me'tcli      na'  12 

Go  and  tell  him  to  come!"  |  He  was  gone  after  now  |  he  |  Coyote.  |  "Ol 

ma'klams-iwa^uma^      he"      me'tcli      t'Iei      a'      ba€a'ns'      aitc 

You  are  sent  for."  |  "Heh!"  |  Coyote  |  he  said.  |   "Indeed  I   |  He  has  arrived  flying  | 

the 

ya'na       ul«i'mais-k'  iwa       k'       gaya'mauna       a'         be'maenindj   14 

person.  |  His  are  not  understood  |  his  |   (words)  spoken."  |  "So!  |  It  is  I  who  always 

have  been 

go'ei        gi        eitc'  i'tedjami        wa'k!balandwet'         ai        me'tcli 

hear  |  to  |  off  north."  |  Now  he  arose  |  he  |  Coyote, 

Twulc       ai       me'tcli        gi        el'gunna       djuk!una'waldie       ai  16 

he  went  inside  |  he  |  Coyote  |  at  |  sweat-house,  |  he  sat  down  |  he 

me'tcli         iwu'lu         bu's-  bus-  bus-  bus-         t'  I's-inigitTi^         ai 

Coyote  |  inside.   |  "Bu's-  bus-  bus-  bus-,"   I  he  kept  saying  |  he 

p!utc!i        wa'ibilyau       gi       ba'Miwa       ul«i'sk'  inigi        t'lVt'    is 

Humming-bird  |  flying  about  |  at  |  roof.  |  "We  do  not  understand,"  |  they  said 

aitc       ya'       aidjV       me'tcli       wawa'ldiyauna       'a'ielawaldi«i 

the  |  people  |  there.  |  Coyote  |  sitting  down  |  he  hung  his  head  down 


38         University  of  California  Publications  in  Am.  Arch,  and  Eihn.  [Vol.  9 
dji'k!ueayauna     a-f     me'tcli     t'i'«i     waeba'lyau       k'      tc'u'na 

listening  to  him.   |   "Hal"    |   Coyote    [   he  said   |  lifting  up   |  his   |   eyes. 

2  git!amema'uandie       gi       la'lagiyamtcliwi       babi'lmitc!ie       t'i'e 

Now  he  reported  to  them  |  to  |  Geese  people  living  together.  |  He  sent  word  to  them  to 

come,    |   he  said 

hagakla'imudjaupla      t'i'and      ai      me'tcli      maut'       p'o'gal- 

Flint  Rock  Chief,   |  now  he  said  |  he  |  Coyote.   |   "He  says  there  shall  be   |   all  going 

out  to  peel  bark  to  make  string, 

4  yadamtc  !ieayauna       t'l's-       aidjav     p!utc!i       a'       t'i'e       aitc 

he  says  |  here  |  Humming-bird."  |  "Indeed I"  |  they  said  |  the 

dja'urp'ayax       ma'k!a'ms-iwaenugaN       p'6'galyadamtclit'e'      gi 

south  people.    |    "He  has  come  for  you,    |   he  says  that  there  are  people  gathered  to 

peel  bark  |   at 

6  ba'ni     t'i'and     ai     me'tcli      git!amema'uyaun      aigidjV      ya'- 

ba'ni  bushes,"    |   now  he  said   |  he   |   Coyote    |   reporting  to  them   |  here.    |    "He  tells 

you  all  to  start  out 

s-aeas'i'wanug      a'imuina      t'l'w^'       ai      me'tcli      k'uga'nt'k' 

today,"  |  he  said  |  he  |  Coyote.  |  "No  more  are  his 

8  aigi      tc'u'mma      p!u'tc!i      k'       gaya'mauna 

to  him  |  who  has  come  |  Humming-bird  |  his  |   (words)  spoken." 

bu's-  bus-  bus-      t'  i's'iniguc      aigi      ba'Miwa      babi'lyau      eai 

"Bu's-   bus-   bus4,"    |    he  kept  on  saying    |    at   it    |    roof  of   sweat-house    |    flying 

about   |   he 

10  p!u'tc!i      la'lagiyamtcliwi      t'i'ei      hehe'c      badu'sap'a€a      ap' 

Humming-bird.    |    Geese  people  living  together   |   they  said:    |    "Hehe'£!    |    He  would 

fly  off  back  home   |   if  they  were 

ga'k'i      k'       gaya'mauna      t'as-i'nu      ulei's-i      k'1      gaya'maun 

his  be  heard  |  his  |  (words)  spoken.  |  It  seems  that  you  are  |  one  who  does  not  under- 
stand  |  his  |    (words)   spoken 

12  ai      p!u'tc!i      nak'u     badu's-a€a     badu's-ap'ae      ap'anu      go'k' 

he  |  Humming-bird,  |  therefore  he  is  not  |  fly  off  back  home.  |  He  would  fly  off  back 

home   |   if  you  were   |   hear  his 

aik'        gaya'mauna       k'uw^'        gaya'dummaic       ai       me'tcli 

his  |   (words)  spoken."  |  Not  he  was  |  speak  further  |  he  |  Coyote. 

14  git  !apep' a'uruwieie      gi      ma'lwilmariemi      be'maeni      wa'iemai- 

"Do  you  (pi.)  go  to  report  to  her  |  to  |  Meadow  Lark  Woman.  |  She  always  has  been  | 

say  that  she  is 

p!ae      go'yau       gi       eitc'itfdja'mi       gaya'mauna      bas-a'eandie 

hearing   ]   to    |   off  north   |   language."    |   Now  he  ran  off 

16  ai      ba'igumauya       git!amema'uruyauna      gi      ma'lwilmariemi 

he    |   being-one  person    |   going  to  report  to  her   |    to   |  Meadow  Lark  Woman. 

ma'kla'ms-iwafnu       a'mbimat'       ma'k!a'ms-iya      la'lak'1       mu- 

"You  are  sent  for."   |  "Who  is  it  |  that  send  for  (me)  ?"   |   "Goose  |   Chief 

18  dja'up!aa      benu6      ma'kla'mya      ulel'mais-k' iwa      pJu'tc!1      k5 

it  is  you  |  that  he  sends  for.  |  His  is  not  understood  |  Humming-bird  |  his 


1910]  Sapir:  Yana  Texts.  39 

gaya'mau      k!un      ma'k.'a'ms-i^anu      nidu's-ae      ai      me'tcli 

language  |  and  |  you  have  been  sent  for."  |  He  went  off  home  |  he  |  Coyote. 

'ak'i'ndie        ai        ma'riemi       k'u       'I'wulyau       gi       6I'gunna    2 

Now  she  came  |  she  |  woman  |  not  |  going  in  |  at  |  sweat-house. 

gaya'mtc!ic      ai      ma'lwilmariemi      gi      p!u'tc!i      t'l'w*!'      aik' 

She  talked  together  with  him  |  she  |  Meadow  Lark  "Woman  |  to  |  Humming-bird.  |  She 

said   |  her 

gaya'maun      ai      ma'lwilla      gaya'mtcliyauand      ai      ma'lwil-    4 

language  |  she  |  Meadow  Lark  |  now  speaking  with  him  |  she  |  Meadow  Lark  Woman 

maricmi      aigi      p!u'tc!i      gi      ira'mi      we'cbalmitc  !indmet'      gi 

to  him  |   Humming-bird  |   at   |   outside.    |   They  now  flew  up  together   |   at 

i't'dja       gaya'mtcliyauandi       badu's-andie       ai       p!u'tc!i       gi    e 

up  in  air  |  now  speaking  with  each  other.  |  Now  he  flew  off  back  home  J  he  |  Hum- 
ming-bird |  at 

i't'dja      bats-dja'm«andic      ai      p!u'tc!i      gi      dja'udjanna 

up  in  air,  |  now  he  flew  back  north  |  he  |  Humming-bird  |  to  |  north. 

wak!una'duwaldic       ai       ma'riemi       gi       el'gunna       la'lagi    s 

She  returned  and  sat  down   |   she   |  woman   |   at  |  sweat-house   |   Geese 

gi      ei'gunk'iear      bap' a'us-iwacnuk'      t'I'e      ai      ma'ricmi      gi- 

at  |  their  sweat-house.  |  "He  has  come  for  you  (pi.),"   |  she  said  |  she  |  woman  |  re- 
porting to  them 

t!amema'uyaun       aigidja      bap' a'us-iwacnuk'       gi       hagakla'i-  10 

there,  |  "he  has  come  for  you  (pi.)   |  from  |  Flint  Rock  Chief. 

mudjaupla       'adji'lt'       ai       hagak!a'imudja'up!a       ma'kla'm- 

He  says  that  he  is  having  dance  |  he  |  Flint  Bock  Chief,  |  he  says  that  you  have  been 

sent  for, 

t'iwaenuk'       t'l's-       ai       plu'tc!1       mudja'uplana       t'i'n       a'  12 

so  he  says  |  he  |  Humming-bird."  |  Chief  |  he  said:  |  "Sol 

djara'meae       dju       ha'ieyulmi       djabil«ac       dju       p'oek'u'lmi 

Hang  them  outside  |  the  your  |  feather  head-dresses,   |  hang  them  about  |  the  your  | 

head-bands  of  white  skins, 

djaramca      dju      p' 6/€wimauna      'a'ik!aldieie      ya'na      'adji'l-  14 

hang  them  outside  |  the  your  |  necklaces  of  shell  beads,  |  wash  them  I  |  0  people!  |  let 

us  go   to   camp   out   dancing! 

yaniha^igi       tc!upcs'k'       aik'        gaya'mauna       da'umaiyauna 

Good  are  her  |  her  |   (words)  spoken  |  recounting  to  (us). 

mini'np' auk' i«ac       badu'sayauna       k'uh       t'i'e       ai       mete!   16 

Look  at  him  |  running  off  back  home  I  |  Not  he  was  |  say  |  he  |  Coyote 

a'igidjeee       gamitcliwa'r       ai       metcli       nili'leandiw^t'       'a'n- 

in  that  way,  |  he  was  lying  |  he  |  Coyote."  |  Now  they  started  to  go  |  being  many 

maun       aitc       ya'na       tclupfba^andi^ft'       k!a"di'       t'a'idul-  18 

the  |  people.  |  Now  they  dressed  themselves  up,  |  milkweed  net  caps  |  they  put  on  them- 
selves, 

€ip!ae       p' oek' u'lmitp' aue       p' owa'nt' p' aue       mwa'djuyauant' ' 

they  put  on  their  white  head-bands,   |  they  put  on  bead  necklaces.  |  Now  coming  from 

south 


40         University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 
ya'edjae      gi      s-i'pla      ya'edjaha'enigi     ha'n«a'ip!amak'iea      dja- 

they  stayed  to  rest  over  night  |  at  |  S'i'pla.   |  "Let  us  stay  to  rest  over  night  I   |  When 

it  is  morning   |   let  us  dance 

2  riha'mig      a'igidja      di' dja'mhaenigi      a'mbih      aitc      di'bu'wa 

here!  |  Let  us  move  north  dancing!   |  Who  is  |  the  |  one  that  moves  first  in  dance?'' 

be'yau      di'bu'el     t'met'     aite     me'tcli      k'u'ci     be's-i      di'bu'6 

"It  is  I  who  will  |  move  first  in  dance,"  |  he  said  |  the  |  Coyote.  |  "No !   |  It  will  be  he 

who  will   |   move  first  in  dance 

4  mudja'upla       k'u'ei       t'met'       ai       me'tcli       be'yau       di'bu'ei 

chief."  |  "Nol"  |  he  said  |  he  |  Coyote,  |  "it  is  I  who  will  |  move  first  in  dancing  I 

u'nitc       mudja'upla       be'maenik!u       di'bu'6       aitc       k'u'mau 

I  am  |  chief."  |  "Perchance  it  has  always  been  he  who  is  |  move  first  in  dance  |  the  | 

not  being 

6  mudjaupla      'e-f-  metcli      t'i'ei      waicma'is-iwandj       mudja'u- 

chief ?"  |   "HI!"   |  Coyote  |  he  said,   |  "they  say  that  I  am  |  chief, 

plana        t'i'ms-iwandja        gi        itc'  i'tehauna        metcli        t'I'€i 

so  I  am  called  |  at  |   off  east,"   |   Coyote   |  he  said. 

8  waiema'is-iwandj      mudja'upla      gi      itc' i't£t' p' a      wai€ma'isii- 

"They  say  that  I  am  |  chief  |  at  |  off  south,  |  they  say  that  I  am 

wandj        mudja'upla        gi        Itc'i'wem'dji        waiema'isi  wandj 

chief  |  at  |  off  west,  |  they  say  that  I  am 

10  mudja'upla      gi      itc'itedja'nna      mdjibadibi'ls-indj      p'adiba- 

chief  |  at  |  off  north.  |  I  have  traveled  about  all  over  |  every  place," 

na'uma      metcli      t'i'ei      k'us-indj      go'en      dji      wa'iemaiyau- 

Coyote  |  he  said,  |  "not  I  have  been  |  hear  |  the  |  my  being  called 

12  wandj        metcli        a'imuina        go's-indja        wa'iemaiyauwandj 

Coyote.  |  Today  |  I  hear  |  my  being  called 

s-u's-u      t'l'w^'       ai      metcli      a'      di'bu'eie      mi'n 

dog,"  |  he  said  |  he  |  Coyote.  |  "Indeed!   |  move  first  in  dance  |  go  ahead!" 

14         djari'ndm^t'       aitc       ya'na       gi       s-i'plamadu^       'im'yaha 

They  started  in  to  dance  |  the  |  people   |  at  |   S'i'pla  place.   |   "Hini'yaha," 

ya'h      ai      metcli 

song  |  he  |  Coyote, 

16         we'yahma'      '  ini'yahina' 

w^'yahina'     <  ini'yahina' 

we'yahina'      '  ini'yahina' 

we'yahina'     <  ini'yahina' 

18         we'yahina'      'ini'yahina' 

wS'yahina'     <  ini'yahina' 

metcli        k'        ya'ha        dja'riyauanf1        dja'dja'meandiwef 

Coyote   |   his    |    song   |   now  dancing.    |    Now  they  danced  north  on  ground 


1910]  Sapir:  Tana  Texts.  41 


k'        djari'yauna       djarima'mtclin^'         metcli       gi       ma'lwil- 

their  |  dancing.  |  He  danced  together  with  her  |  Coyote  |  to  |  Meadow  Lark  Woman. 

mariemi        da'mbus-ae        aitc        ma'ri£mi        tclucucuml'yauna    2 

She  was  pretty  |  the  |  woman  |  apron  having  rodents'  bones  strung  on  buckskin  tassels, 

p'ileo'lu        p'e'luluiea>5G         malwilmariemiv         di' dja'myauant' 

round  tule  basket  cap   |  she  wore  it   |   Meadow  Lark  Woman   |   now  moving  north  in 

dance. 

djak'ulu'lurtp'ac      ai      la'lagi      k'       djarl'yauandi      mitcl'di'l-    4 

They  filed  in  long  line  dancing  from  south    |   they    |    Geese   |   their   |   now  dancing.    | 

Every  one  had  wings 

s-ibanaum        aik'        la'lagi        mo'yaubanauma57        ba'ie       k'u 

they  |  Geese  |  every  sort  of  animal.  |  He  was  one  |  not 

mite  Idi'ls-iyaun      ai      me'tcli      di'bu'and      ai      metcli      'e'lau-    6 

having  wings  |  he  |  Coyote,  |  he  now  moved  first  in  dance  |  he  |  Coyote]  now  singing. 

yauandi       djak'ulu'lurp'a6       aitc       ya'na       k'        djari'yauna 

They  filed  in  long  line  dancing  from  south   |   the   |  people   |   their   |  dancing 

dja'dja'miyauandi      V  V  V  V68      t'i'andiwett       aitc    ya'na    8 

now  dancing  to  north  on  ground.    |   "Heh,  heh,  heh,  heh,"    |  they  now  said   |   the   | 

people. 

dieba'lcandie        gi        «i't'tc'a       dibaba'l6       aitc       ya'banauma 

Now  they  moved  right  up  |  at  |  up  in  air,  |  they  all  moved  up  |  the  |  every  person, 

di'dja'meandie      gi      ci't'tc'a  10 

they  now  moved  north  |  at  |  up  in  air. 

mini'nt'dja*       ai       metcli       ba'igu*       ai      metcli       djarl'- 

He  looked  up  in  air  |  he  |  Coyote,  |  he  was  one  |  he  |  Coyote  |  dancing 

yauna      gi      bi'wimadu      diba'idi*     ai      metcli      di' dja'mandi6  12 

at  |   earth  place.   |   They  all  moved  off  leaving  him  behind   |  he   |   Coyote,    |   they  now 
moved  north 

gi      ci't'dja      atc'fmah     adju     t'u'cnuga     t'l'wt'      ai    metcli 

at  |  up  in  air.  |  "What  is  |  the  (your)    |  your  (pi.)  doing?"  |  he  said  |  he  |  Coyote 

diba'idiyauwa     gawa'ucdjayauna     di'dja'myauand     ai     la'lagi  14 

having  been  left  behind  by  all  |  talking  up  in  air  to  them  |  now  moving  north  |  they  | 

Geese. 

dima'neai      k'u      dja'ri6      ai      metcli      mi'ldjandie     ba'dja'm* 

Suddenly  he  was  |  not  |  dance  |  he  |  Coyote.  |  Now  he  ran,  |  he  hastened  north 

ai       metcli       bara'wim'djVa       gi       ya'na       bawi'ls-a6       ai  ie 

he  |  Coyote,  |  he  came  running  to  one  side  of  them  |  at  |  people,  j  He  ran  across  it  |  he 


SB pf e'lului* a  "to  wear  tule  basket  cap"  is  derived  from  pfileo'lu  just  as 
k!o'*defa  "to  wear  net-cap"  is  derived  from  fc/o'di  "net-cap."  The 
phrase  in  the  text  has  the  same  ring  about  it  that  "to  dream  a  dream, 
dance  a  danee,  live  a  life"  have  in  English.  "She  basket-capped  her 
basket-cap"  would  be  a  literal,  if  clumsy,  rendering. 

"Lit.,  "every  sort  of  food  (mo'yauna)." 

58  This  is  the  sound  supposed  to  be  made  by  geese  migrating. 


42         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
metc!i      gi      da/ha50      ba'ruyau      gi      dji'gal      ba'tdjayau      gi 

Coyote  |  at  |  river  |  running  down  |  at  |  mountains  |  running  up  |  at 

2   dji'gal      aleala'i      t'i'mp!a«a      mi'tclumau      k'       ga'du      dji- 

mountains.  |  Ugly  |  he  looked  |  being  bruised  |  his  |  legs,  |  it  flowed  out 

tc'i't6      aitc      wa'tdu60      matega'djae      aik'       lalla      mi'klau- 

the  |  blood,  |  they  were  swollen  |  his  |  feet,  |  being  cut 

4   maun      aik'       ga'du      gi      kla'ina      mi'tclumau      k'       ga'du 

his  |  legs  |  at  |  rocks,  |  being  scratched  |  his  |  legs 

gi       ma'ltc'i       baei'wadjuyauand       ai       metcli       mi'ldjamau- 

at  |  brush  |  now  running  after  them  from  south  |  he  |  Coyote  |  running  merely  now. 

6  ha'tegundi 

diea'neandiwct'      ai       la'Zagi       gi       wa'galu'       hagaklaimu- 

Now  they  arrived  moving  in  dance  |  they  |  Geese  |  at  |  Mt.  Shasta  |  Flint  Rock 

Chief 

8  djaupla      gi      ma'tladjuwa      djadji'leandie      gi      ma'tladjuwa 

at  |  sweat-house.  |  Now  they  danced  around  it  on  ground  |  at  |  sweat-house. 

k'u'k'i*       ai       me'tc!ihax       bima'n^        dila'us-       'i'djaya'un* 

Not  came  |  he  |  former  Coyote,  |  truly  he  was  |  dead  |  being  tired 

10  k!unmiyauya'una      didji'leandm«t<      ai      dja'urp'aya      djidji'l- 

being  hungry.  |  Now  they  moved  around  in  dance  |  they  |  south  people  |  going  in  circle 

with  one  another, 

mitcliyauna     ba'wis-ak'i6     'o'maidjago6     djari'yauna     ga'tclan- 

When  it  was  dark  |  they  ceased  |  dancing.  |  Now  he  spoke  out 

12  eandie61      hagakla'imudjaupla      'iwa'iwieie      i'na      yu'eae      gi 

Flint  Rock  Chief.  |  "Get  wood,  all  of  you,  |  wood!   |  Make  fire  |  at 

ma'tladjuwa       niwu'ls-i6        aitc        ya'na       niwu'leandic       aitc 

sweat-house.  |  They  will  enter  |  the  |  people."  |  Now  they  entered  |  the 

14  dja'urp'aya      banei'ramc      ai      ya'na      gi      ei'gunna      niram- 

south  people,   |  they  were  chuck  full  |  they  |  people  |   at  |  sweat-house.   |   "Let  us  go 

outside  I 

hamigi'      yuehanig      ira'mi      basi'yauandi      '  I'tc  !aup  !as-i      'I'- 

Let  us  make  fire  |  outside  |  it  being  already  night  I   |  It  is  crowded,  |  they  are  crowded 

16  tclaus-      aitc     ya'na     t'lVt'      aitc     mudja'upla     gaya'yauna 

the  |  people,"  |  he  said  |  the  |  chief  |  talking. 

ya'baram6      mitc!wa'wis-i      be'eaigu6      gi      eiwu'l      wa'yau      gi 

They  all  moved  outside  |  house-havers.  |   It  was  they  by  themselves  who  were  |   at   | 

inside   |    sitting    |    at 

B»  Pit  Eiver  is  referred  to. 

so  One  would  rather  expect  wa'tduwi  or  wa'tduw,  for  which  latter  wa'tdu 
was  perhaps  wrongly  heard. 

6i  ga'tc!anfi  is  used  of  the  loud,  formal  speaking  of  a  chief  or  any  one 
addressing  an  assembled  multitude. 


1910]  Sapir:  Yana  Texts.  43 

eIwuNl      gi      n'gunna      dje'djaMak!ie      gi      ma'tladjuwa      ba- 

inside  |  at  |  sweat-house.  |  He  shut  door  [  at  |  sweat-house.  |  It  kept  being  night 

sis-as-i'mgu*      ai      ma'tladjuwa     k'u     haela'iyauei      yaebidja'ie    2 

it  |  sweat-house,  |  not  |  it  was  being  daylight.  |  They  played 

ai        ira'mi       aitc       mite  H'guns-i       bu'ls-djayauant' l       iyu'iei 

they  |  outside  |  the   |  sweat-house-havers.   |   It  being  now  three  times   |  be  day 

bu'ls-djayauant' l      bas'i'ei      k'uc      halea'iyau      bas-i's-as-i'mgu^    * 

it  being  now  three  times  |  be  night  |  not  it  was  |  being  daylight,   |  it  kept  being  night. 

yaebidja'ic      ai      ira'mi      wa'witc' aiyauna      ba'iruyauna 

They  played   |   they   |   outside   |   pounding  acorns,    |    going  to  hunt  deer. 

t'a'mplas-      malla'plas-i      halea'ip!ak!uwara      yu'lgimaidibil6    6 

"It  seems  that  it  is  |  bad.  |  Perchance  it  has  dawned  long  ago."  |  They  felt  around 

with  their  hands 

ai      ya'na       gi       iwu'lu       k'u'e       aitc       a'una      klu'nmiyau- 

they   |  people   |   at   |   inside.    |   Not  was   |   the   |   flre   |   they  being  hungry, 

yauna      k  lu'nhaiyauna       djidjaHaklis-i'wa^igi       daitclina'is-i-    8 

they  being  thirsty.  |  "He  has  closed  door  on  us,  |  he  is  angry  at  us," 

wamigi      t'I'e      gi      iwu'lu      da'umis-       Iyu'iyauea      da'umis- 

he  said   |   at   |    inside.   |    "It  is  four   |   be  days,    |   it  is  four 

bas-i'yauea        k'u'yau        hal«a'iei        atc'i'h        adji        t'u'migi  10 

be  nights  |  not  being  |  be  dawn.  |  What  is  |  the  |  our  doing? 

maus-inig      amcdji'bayauel      hehe'e      dima'neaigutc!augup'andj 

We  shall  be   |   all  being  killed.    |   Hehe'e!    |   Would  that  I  could  but 

'I'duramn       k'u'klunugana'       mitcl'do's-itfyau^62       k'u'klunu-  12 

go  back  outside!    |    Not  perchance,   is  it  not,   you    (pi.)    |   have  flint  flakers?    |    Not 

perchance,   is  it  not,  you 

gana'      mitc!'b6'badjayauk!aiei62      'a'haa      t'l'w^       ai      ma'l- 

have  stone  mauls  for  chipping  flint?"  |  "Yes!"  |  he  said  |  he  |  Ma'ldama, 

dama      mite  !bopediya'us-ind  ja62      uma'ncidja      mite  !bopediya'u-  14 

"I  have  pitching  tool  of  bone."   |   "I  am  also   |   I  have  pitching  tool  of  bone," 

s-indja       t'm6^        ai       bopedidju's-i       'a'haa       t'l^i^'        ai 

he  said  |  he  |  Bop£didju's*i.  |  "Yes!"  |  he  said  |  he 

mudja'upla       be'maneinuma       wai«maip!ae       ma'p'djam'aina83  ie 

chief,  |  "it  is  you  who  have  aways  been  |  say  that  (you)  are  1  supernatural. 


Q2bo'pfdiyauna:  piece  of  bone  about  1^  inches  in  length  put  under 
piece  of  flint  and  struck  like  lever  at  its  other  end,  used  to  chip  off  frag- 
ments of  flint  in  rough  stage  of  preparation  of  arrow-head;  bo'badjayau- 
k.'aina:  slim  flat  stone  used  to  drive  bo'pcdiyauna;  do' s-ite yauna:  horn  or 
bone  implement  of  about  2  inches  in  length,  used  for  finishing  preparation 
of  arrow-head  by  flaking  off  rough  protuberances. 

68  Such  beings  as  never  die  or  that  return  to  life  after  death,  like  sun  and 
moon,  are  ma'p*djameaina.  Some  people  were  credited  with  this  power  of 
coming  back  to  life  and  were  termed  ma'p*djamfaina.  This  explanation 
was  given  by  both  Sam  Bat'wi  and  Betty  Brown.  It  differs  somewhat 
from  Curtin's  definition  of  Mapchemaina  (op.  cit.,  p.  445). 


44         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 


aigidja64      bo'pediyauna      t'ow^t'e'      aigidja64      bo'- 

It  was  like  |  to  this  here  |  pitching  tool  of  bone,    |   it  was  like  |   to  this  here   |   stone 

maul  for  chipping  flint. 

2  badjayauklaina     u'mite!i'mauyaN     mitc!bo'pediyaiw€f  ix     bope- 

Being-two  persons  |  they  had  pitching  tools  |  little  Bop£didju's.i 

didju's-ipla       maldama      n'  mite  !I'gumauyax      wa'k!balet'        gi 

Ma'ldama  |  being-just-two  persons.  |  They  arose  |  at 

4  el'gunna       aigi       bas-i'dibilk'  iea       hagaklain'niguw^t'65       aitc 

sweat-house   |   at  it   |   when   it  was  night  all   around.   |   It  was  made  of  nothing  but 

flint  rock    [   the 

«I'gunna      bate  li'lt  lain^'       hagakla'ina      di'nbil6      aik'       da'lla 

sweat-house,  |  it  was  thick  |  flint  rock.  |  They  put  out  all  about  |  their  |  hands 

6  gi      nwu'lu      dinma'idibiM      t'6'e      aigidj      lu'lmaibanaumaea 

at  |  inside,   |  they  put  out  their  hands  to  feel  all  around,   |  they  did  like  |  to  this   |  be 

every  one  blind. 

'u'      bo'pedieie      tn'nrf      aigidja      bo'mamaiyauna      gi      haga- 

"Now!    |   chip  off  flint!"   |  He  did  |   in  this  way  here   |  tapping  to  seek   (thin  spot)    | 

at    |    flint  rock. 

8  k!a'ina     t'uiea'neandiwet'e     gi     hagakla'ina     bo'pediyauna     bo'- 

Now  he  put  it  on  to  it   |   at   |   flint  rock   |   pitching  tool  of  bone,    |   now  he  pounded 

away  at  it, 

badjandi6      t'6'e      aigidj66      maldama^      s--^-       s-+     t'I'waldi6 

he  did  like  |  to  this  |  Ma'ldama.  |  "S'+  s'+,"  |  it  said  falling  down  to  ground 

10  ha'ga      ya'tc'ulda'diwaldinet'       ai       ha'ga       gi       bi'wi       t'u'- 

flint,  [  it  made  noise  as  it  fell  down  to  ground  |  it  |  flint  |  at  |  earth.  |  Now  doing 

yauand       aigidj       lyii'ik'i6       bop€didju's-ip!a       mu'mawinigu6 

in  this  way   |  when  it  is  day   |  little  Bopedidju's.i   [  he  likewise  worked, 

12  b6'mamaima'tcdjapguer       p  !ut  !a'eandisi       bo'badja6       a'igidja 

he  tapped  every  little  while  to  test  (thinness).  |  It  is  thin  now.  |  He  pounded  away  | 

there. 

w_)_        fi'waldi6        aitc        hagaklaina        lai'ewi'ldibilyauwaeav 

"W-\-,"    |   it  said  falling  down  to  ground   |   the   |   flint  rock   |  pieces   (of  flint)   being 

chipped  off  all   about. 

14  bo'mamain      s--f-      t'I'waldi6      aitc      ha'ga      gi      bi'wi      bo'- 

They  tapped  to  test  (thinness).  |  "S'+,"  |  it  said  falling  down  to  ground  |  the  |  flint  I 

at    |    earth.    |    Again  they  pounded 


badjat'imai6      aik'      bo'pediyauna      fuVt'      a'igidj      bo"p'a- 

their   |  pitching  tools  of  bone.    |   They  did   |   in  this  waj',    |   they  broke  right  through, 


ei  Sam  felt  it  necessary  to  demonstrate  the  action  described  in  the 
text  by  means  of  knife  and  ruler  which  he  used  respectively  for  bo'pedi- 
yauna  and  bo'badjayaulc.'aina;  a'igidja  refers  to  knife  and  ruler. 

SB  Jia'ga  is  flint  as  small  piece,  arrow-head,  reject;  hagalda'i(na)  is  flint 
in  mass,  as  immovable  rock. 

ce  Accompanied  by  tapping  ruler  on  knife  against  window. 


1910]  Sapir:  Tana  Texts.  45 

tc'itel       bo'p'atc'itea'ndinet'        lyu'wul6       halea'iandie     ba'p'a- 

now  they  have  broken  right  through.    |   Day  entered,    |   now  it  was  lit  up,    |   having 

been  broken  right  through, 

tc'  i't^auwa*^      halea'ie      ai      ei'gunna      nidura'mandiwet'      ai    2 

it  was  lit  up   |   it  |  sweat-house.   |  Now  they  went  back  outside   |  they 

ya'na      nidu'm'  djaya'uandi      nidura'myauant' ' 

people  |  now  keeping  going  back  |  now  going  back  outside. 


THE  VISIT  OF  THE  GEESE  PEOPLE  TO  MOUNT  SHASTA." 

Flint  Rock  had  his  sweat-house  at  Mount  Shasta.  Flint  Rock 
was  a  chief  and  lived  there  at  Mount  Shasta.  ' '  I  shall  send  word 
to  people  for  them  to  come,"  said  the  chief,  named  Flint  Rock 
Chief.  "I  intend  to  have  a  dance,"  said  the  chief.  "Do  you 
go  to  the  south  and  tell  the  people  to  come,  far  away  in  the  south. 
Who  is  it  that  can  run,  so  as  to  go  and  tell  the  people  in  the 
south  ?  Go  tell  them  to  come !  Go  tell  the  Geese  people  to  come ! 
Go  tell  the  Crane  people  to  come!  Go  tell  the  White  Geese  to 
come !  Go  tell  the  Heron  people  in  the  south  to  come ! "  "  It  is 
I  who  shall  go  to  tell  them.  I  am  a  good  runner,"  said  Hum- 
ming-bird. "So!"  said  the  chief,  "do  so!  Go  tell  them  to 
come!"  "What  is  it  that  I  shall  say?"  said  Humming-bird. 
"Pray  tell  them  people  are  having  a  dance.  Pray  tell  them 
Flint  Rock  Chief  is  having  a  dance."  Humming-bird  wrapped 
a  wildcat  skin  about  his  head  and  made  himself  all  ready. 

Off  he  flew,  flew  to  the  south.  The  Geese  people  were  living 
in  the  south,  the  Geese  people  lived  there  in  great  numbers. 
There  was  a  sweat-house,  and  Humming-bird  flew  about  over  the 
smoke-hole  of  the  sweat-house.  "Bu's-,  bu's-,  bu's-,  bu's-,"  he  said, 
for  that  was  Humming-bird's  way  of  talking.  He  was  talking 
to  the  Geese,  telling  them  the  news.  Many  were  the  people  that 
looked  at  Humming-bird,  flying  about  at  the  smoke-hole.  "What 
sort  of  person  can  that  be  talking?  His  language  is  not  under- 


"  This  myth  reads  very  much  like  an  explanation  or  mythic  rendition  of 
the  yearly  migration  of  the  geese  and  other  aquatic  birds  to  the  north.  The 
Geese  people  danced  at  Ci'p!a  (see  note  51)  just  as  the  geese  of  today  fre- 
quent the  same  spot.  It  would  be  going  too  far,  however,  to  maintain  that 
the  myth  in  its  entirety  is  directly  based  on  the  observation  of  natural 
events.  In  its  first  portion  it  is  strikingly  similar  to  the  beginning  of  Betty 
Brown's  story  of  "Coyote,  Heron,  and  Lizard"  (no.  xn). 


46         University  of  California  Publications  in  Am.  ,Arch.  and  EtJin.   [Vol.  9 

stood.  Perhaps  he  has  come  to  tell  us  something,  but  we  do  not 
understand  his  language.  "Bu's-,  bu's-,  bu's-,  bu's-,"  Hum- 
ming-bird kept  saying,  talking  at  the  smoke-hole  of  the  sweat- 
house.  "What  he  says  is  unintelligible,"  said  the  Geese  and 
White  Geese,  said  the  Herons,  said  the  Whistling  Swans. 

Coyote  was  living  with  them.  "Hehe'c!  This  language  is 
not  understood.  I  cannot  make  out  what  he  is  saying.  Go  and 
talk  to  Coyote.  He  is  always  saying  that  he  understands  every 
language.  Go  tell  him  to  come."  Someone  was  sent  to  tell 
Coyote  to  come.  (On  arriving  at  Coyote's  house  he  said,)  "You! 
You  have  been  sent  for."  "What's  that?"  said  Coyote.  "In- 
deed, somebody  has  flown  up  to  here,  and  nobody  understands 
his  language. "  "  Indeed !  It  is  I  who  understand  the  speech 
of  far  to  the  north. ' '  Now  Coyote  arose  and  went  into  the  sweat- 
house.  Coyote  sat  down  inside,  and  Humming-bird  kept  saying, 
"Bu's-,  bu's-,  bu's-,  bu's-,"  flying  around  over  the  smoke-hole. 
"We  do  not  understand  him,"  said  the  people  there.  Coyote 
sat  down,  hung  his  head  down,  and  listened.  "Ha!"  said  Coyote, 
and  he  lifted  up  his  eyes.  He  reported  the  news  to  the  Geese 
people.  "Flint  Rock  Chief  has  sent  for  you  to  come,"  said 
Coyote.  "This  one  says  that  you  should  peel  bark  off  the  trees 
to  make  string.  That  is  what  this  humming-bird  says."68  "In- 
deed!" said  the  people  of  the  south.  "He  sends  for  you.  This 
one  says  that  you  should  take  bark  off  of  bd'ni™  bushes  so  as  to 
make  string,"  said  Coyote,  reporting  to  them  what  he  had  heard. 
"He  wants  you  to  start  out  today,"  said  Coyote.  "That's  all 
that  humming-bird  has  to  say. ' ' 

"Bu's-,  bu's-,  bu's-,"  Humming-bird  kept  saying,  flying  about 
over  the  smoke-hole.  The  Geese  people  said,  "Hehe'e!  he  would 
be  flying  off  back  home,  if  his  language  had  been  understood. 
It  seems  that  you  do  not  understand  Humming-bird 's  words,  that 
is  why  he  does  not  fly  off.  If  you  had  understood  his  language, 
he  would  have  flown  back  home."  Coyote  said  no  more.  (The 


es  Coyote 's  explanation  of  Humming-bird 's  message  is  of  course  an  ab- 
surd invention  on  his  part.  The  Geese  people,  according  to  him,  are  to  go 
north  in  order  to  help  the  northern  chief  make  string. 

69  A  brown-colored  bush  from  the  bark  of  which  the  Indians  made  string. 
Very  possibly  to  be  identified  with  Apocynum  cannabinum,  ' '  Indian  hemp. ' ' 


1910]  Sapir:  Tana  Texts.  47 

chief  said,)  "Go  and  tell  Meadow-lark  Woman  about  it.  She 
always  says  that  she  can  understand  the  language  of  the  far 
north."  A  certain  man  ran  off  to  tell  Meadow-lark  Woman 
about  it.  "He  wants  you  to  come."  "Who  is  it  that  wants  me 
to  come  ? "  "  It  is  Goose  Chief  that  wants  to  have  you  come.  We 
do  not  understand  Humming-bird's  language,  and  so  he  has  sent 
for  you."  Coyote  went  off  home,  and  now  the  woman  came. 
She  did  not  enter  the  sweat-house.  Meadow-lark  Woman  talked 
with  Humming-bird;  Meadow-lark  talked  her  own  language  in 
speaking  outside  the  house  with  Humming-bird.  They  flew  up 
together  in  the  air,  talking  to  each  other.  Now  Humming-bird 
flew  off  home  in  the  air,  flew  back  home  to  the  north. 

The  woman  came  down  and  sat  in  the  sweat-house,  the  sweat- 
house  of  the  Geese.  "He  came  to  tell  you,"  she  said,  reporting 
to  them  what  she  had  heard,  "he  came  from  Flint  Rock  Chief 
to  tell  you.  He  says  that  Flint  Rock  Chief  is  having  a  dance, 
that  he  has  been  sent  after  you;  that  is  what  Humming-bird 
says."  Goose  Chief  said,  "Indeed!  Put  your  feather  head- 
dresses outside  to  give  them  an  airing!  Hang  your  head-bands 
around!  Wash  your  necklaces  of  shell  beads!  My  people,  let 
us  go  there  to  have  a  dance.  Her  words,  telling  us  of  Humming- 
bird's message,  are  good.  Look  at  Coyote  going  off  home!  He 
did  not  tell  that  to  us.  Coyote  was  lying."  Many  were  the 
people  that  started  off.  Now  they  were  all  dressed  up.  "Put 
nets  on  your  heads.  Put  on  your  white  head-bands.  Put  beads 
about  your  necks,"  (said  Goose  Chief).  Now  they  came  from  the 
south,  and  camped  over  night  at  Ci'p.'a.51  "Let  us  rest  here 
over  night.  Early  in  the  morning  let  us  practice  dancing  here. 
Let  us  go  north  dancing.  Who  is  it  that  will  lead  the  dance ? "  "I 
shall  be  the  one  to  lead  the  dance,"  said  Coyote.  "No.  It  is  the 
chief  that  shall  lead  in  the  dance."  "No,"  said  Coyote,  "it  is  I 
who  will  lead  the  dance,  for  I  am  a  chief. "  "Do  you  think  that 
he  who  is  not  a  chief  leads  in  a  dance?"  (they  said  to  him.) 
"  He ! "  said  Coyote,  ' '  they  call  me  chief.  Far  off  in  the  east  they 
tell  me  that  I  am  a  chief,"  said  Coyote.  "They  call  me  chief 
far  off  in  the  south,  they  call  me  chief  far  off  In  the  west,  they 
call  me  chief  far  off  in  the  north.  I  travel  all  around  in  every 


48         University  of  California  Publications  in  Am.  >Arch.  and  Ethn.  [Vol.  9 

direction,"  said  Coyote.  "I  have  never  before  heard  people 
calling  me  Coyote.  Today  for  the  first  time  I  heard  myself  called 
dog, ' '  said  Coyote.  ' '  Well !  Go  ahead,  lead  us  in  the  dance. ' ' 

The  people  started  in  to  dance  at  Cl'p  !a.  " '  Im'yaha, ' '  went 
Coyote's  song.  "We'yahina'  ' im'yahina',  we'yahina'  'inl'yahina', 
we'yahina'  ' im'yahina', ' '  went  Coyote's  song,  while  they  all 
danced.  Now  they  proceeded  north  as  they  danced.  Coyote 
danced  in  company  with  Meadow-lark  Woman.  Very  pretty  was 
that  woman  with  her  apron  of  rodent  bones  strung  on  buck-skin 
tassels  and  with  a  round  tule  basket-cap  that  she  had  on  her  head. 
As  they  proceeded  north  the  Geese  filed  up  in  a  long  line  from  the 
south,  dancing.  All  the  Geese  people,  every  sort  of  person  that 
was  there,  had  wings.  Coyote  alone  did  not  have  wings.  Coyote 
led  the  dance  singing  away,  while  the  Geese  people  filed  up  from 
the  south,  dancing  as  they  proceeded  north.  "  '  E' ,  V ,  V ,  '  e  V 
whispered  the  people.  They  flew  up  into  the  air,  went  right  up, 
all  of  them,  and  continued  their  dance  northwards  while  flying 
in  the  air. 

Coyote  looked  up  and  found  himself  all  alone,  dancing  on  the 
ground ;  they  had  all  left  Coyote  behind  and  were  moving  north- 
wards in  the  air.  "What  are  you  doing?"  said  Coyote,  talking 
up  to  them  in  the  air,  as  he  found  himself  abandoned  by  all.  The 
Geese  went  right  on  to  the  north.  Suddenly  Coyote  stopped 
dancing  and  started  to  run.  Coyote  ran  to  the  north,  came  run- 
ning after  the  people  to  one  side.  Coyote  ran  across  the  river, 
running  down  the  mountains,  running  up  the  mountains.  He 
looked  very  ugly,  his  legs  were  bruised  with  thorns,  he  was 
covered  with  blood,  his  feet  were  swollen,  his  legs  were  cut  up  by 
the  rocks  and  scratched  by  the  brush.  Coyote  was  coming  run- 
ning after  them,  running  all  by  himself  now. 

Now  the  Geese  people  arrived  at  Mount  Shasta,  at  Flint 
Rock's  sweat-house.  They  danced  around  the  sweat-house  on 
the  ground.  Coyote  had  not  come;  indeed  he  was  dead,  having 
been  tired  out  and  hungry.  The  South  people  danced  around, 
dancing  around  together  in  a  circle.  When  it  was  dark  they 
stopped  dancing.  Flint  Rock  Chief  spoke  out  loud,  "Get  wood! 
Build  a  fire  in  the  sweat-house !  These  people  will  go  inside. ' ' 


1910]  Sapir:  Tana  Texts.  49 

The  South  people  entered,  they  were  chuck  full  in  the  sweat- 
house.  "Let  us  go  outside,"  said  the  chief,  talking  (to  his  own 
people).  "Let  us  make  a  fire  outside  in  the  night  time."  The 
sweat-house  was  crowded,  the  people  filled  it  entirely.  Those  who 
belonged  to  that  house  all  moved  outside.  There  were  the  Geese 
people  inside,  all  by  themselves,  sitting  inside  the  sweat-house. 
Flint  Rock  Chief  shut  the  door  of  the  sweat-house,  so  the  sweat- 
house  was  totally  dark;  there  was  no  daylight  whatever.  The 
people  outside,  the  owners  of  the  sweat-house,  were  making  much 
noise,  having  a  good  time.  Three  times  it  was  day  and  three 
times  it  was  night,  and  there  was  no  daylight  inside ;  it  was  always 
night.  The  people  outside  were  having  a  good  time  pounding 
acorns  and  hunting  deer. 

"This  looks  bad.  Daylight  must  have  appeared  long  ago." 
The  people  inside  felt  around  with  their  hands.  There  was  no 
fire  there  and  they  were  hungry  and  thirsty.  "He  has  shut  the 
door  on  us,  he  is  angry  at  us,"  said  they  inside.  "Four  days  and 
four  nights  have  passed  and  there  is  no  daylight  yet.  What 
shall  we  do  ?  We  are  all  going  to  be  killed.  Hehe'e !  Would  that 
I  could  get  outside  again!  Have  not  any  of  you  perchance  a 
flint  flaker?  Have  not  any  of  you  perchance  a  flaking  maul?" 
"Yes,"  said  Ma'ldama.70  "I  have  a  pitching  tool."  "I  also 
have  a  pitching  tool,"  said  Bop«didju's-i.71  "Yes,"  said  the 
chief,  "it  is  you  that  always  say  that  you  have  supernatural 
power."  The  pitching  tool  was  like  this  here,72  the  flaking 
maul  was  like  this  here.72  Those  two  men,  little  Bopedidju's-i  and 
Ma'ldama,  had  pitching  tools.  They  arose  in  the  sweat- 
house  in  the  night  that  surrounded  them  all.  The  sweat-house 
was  made  entirely  of  flint  rock,  thick  was  the  flint  rock.  They 
put  out  their  hands  inside  and  felt  around  all  over.  They  were 
all  like  blind  men.  "Now!  pound  away!"  This  is  how  they 
did,  pounding  away  at  the  flint  rock  to  test  for  a  thin  spot. 
Now  he  pushed  his  pitching  tool  against  the  flint  rock  and 
pounded  on  it  with  his  maul.  This  is  how  Ma'ldama  did.66 


70  A  bird  of  dark-brown  color,  of  about  the  size  of  a  meadow-lark. 

71  An  unidentified  bug.    The  name  means  "one  who  chips  off  flint." 

72  See  note  64. 


50         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

"S-S1,"  said  the  chips  of  flint  as  they  fell  to  the  ground.  The 
flakes  made  a  noise  as  they  were  thrown  to  the  ground.  Thus 
he  kept  it  up  all  day,  and  little  Bopediju's-i  worked  too.  Every 
little  while  they  pounded  around  with  their  hands  to  see  how 
thick  it  was.  Now  it  became  thin  and  they  pounded  away  at 
that  spot.  "  S- ! "  said  the  flint  chips  as  they  fell  splintered  off 
to  the  ground.  They  pounded  with  their  hands  to  see  how  thick 
it  was.  "S-!"  said  the  flakes  falling  down  on  the  ground. 
Again  they  pounded  with  their  pitching  tools.  Thus  they  did  and 
burst  right  through  the  wall.  Now  they  had  made  a  hole  right 
through.  The  light  of  day  streamed  in,  it  became  daylight  as 
soon  as  the  hole  had  been  burst  through.  The  sweat-house  was 
lit  up.  Now  the  people  returned.  They  all  came  out  again,  re- 
turned out  of  the  sweat-house.78 


IV.  BLUE  JAY'S  JOURNEY  TO  THE  LAND 
OF  THE  MOON. 

'a'net'        aitc       ya'na       k'       ya'maplayauna       k'e'tcliwala 

They  were  many  |  the  |  people  |  their  |  dwelling  with  him  |  Bluejay. 

2  mitc!ei'guw€t'ix       omedjl'yau        gi        ba'na       wak!a'lp!ae       gi 

He  had  sweat-house  |  killing  |  to  |  deer.  |  He  had  as  wife  |  to 

'  itc  !i'nmariemi        k'e'tcliwala        yo'hai6        ai        'itc!i'nmari«mi 

Wildcat  Woman  |  Bluejay.  |  She  was  pregnant  |  she  |  Wildcat  Woman. 

4  awedji'ya,u    ban    ai    k'e'tcliwala    mitc!a"ba    cai     k'e'tcliwala 

Being  killed   |   deer   |   he   |   Bluejay   |  lucky  man   |   he   |   Bluejay, 

djo' yura'idibilea      k'u'ls-ieayauna      gi      ba'na      ba'ri6      dju'ri6 

he  had  it  hanging  all  over  to  dry  |  causing  it  to  be  dry  |  to  |  deer  meat.  |  It  rained,  | 

it  snowed. 

6  wayu'ndmet'        ai       ma'riemi        wa'yu6       aigitc       ei'gunmat'u 

Now  she  gave  birth  to  child  |  she  |  woman,  |  she  gave  birth  to  child  |  at  the  |  sweat- 
house  place 

Iwu'lu       k'u       de'waiyau       eai       k'e'tcliwala       wa'yuyauk' iea 

inside,    |   not   |   seeing   |   he   |    Bluejay  |   she  giving  birth  to  child. 

8  p'6'djanc       ai       '  itc  !i'nmariemir       k'1       da't'i       nidu'an6       ai 

She  bathed  him  I  she  I  Wildcat  Woman  I  her  child.  I  He  arrived  home  I  he 


73  The  ending  seems  abrupt  even  for  an  Indian  story.  Sam  said  that 
he  never  heard  how  the  Geese  people  returned  home  but  thought  that  the 
myth  ended  where  he  stopped. 


1910]  Sapir:  Yana  Texts.  51 

k'e'tcliwala        mumarisi'ndj        t'iVt'         ai        '  itc  !i'nmari«mi 

Bluejay.  |  "I  have  baby,"  |  she  said  |  she  |  Wildcat  Woman 

gaya'wauyau      gi      k'e'tcliwala      a'      tlim'gumauna      gaya'w€t'     2 

talking  to  him  |  to  |  Bluejay.  |  "So!"  |  being  little  |  he  spoke, 

gakle'railaugm^t'1       gatedja'p!ayauna       bas-I'andik'  ie  p'o'djan- 

he  just  spoke  drawling  out  slowly   |   answering.   |   When  it  was  already  night   |   now 

bathing  him 

eayauant''        k'1        da't'1        hanea'ip!amae        wa'k!iramc        ai    * 

her  |  child,  |  it  was  morning,  |  he  stood  outside  |  he 

k'e'tcliwala      gi      el'gunna      gawa'udibil*1      '  i'meila'biyau      gi 

Bluejay  |  at  |  sweat-house.  |  He  shouted  around  to  them  |  waking  them  up  |  to 

ya'        p'  ieba'lwi«ie        ga'ihaup  !aea        ga'im'djip!aca        d6's'it€ie    6 

people.  |  "Get  up,  all  of  you!"   |  he  was  heard  shouting  east,   |  he  was  heard  shouting 

west.    |    "Flake  flints  I 

amu'e    dju    mannei    gi    ca'una    gl'maihamik*  ba'na 

warm  up  |  the  your  |  bows  |  at  |  fire!   |  Let  us  find  |  deer!" 

t'u'e      ai      ya'na      p'iebale      k'unu'yau      eiyu'ijie74      nls-a'-    8 

They  did  so   |  they  |  people.   |  They  got  up  |  not  yet  being  |  be  day.   |   Now  they 

went   off 

andie     aitc     ya'na     ba'iruyauna     mda'widibi'lgus-it!6ea      t'i'6 

the  |  people  |  going  to  hunt  deer.  |  "I  shall  just  go  about  beside  (you),"  |  he  said 

ai       k'e'tcliwala       mumarip'a'us-iwandja^        ms-a'andi6       dji  10 

he  |  Bluejay,  |  "I  have  had  child  born  to  me."  |  Now  they  went  off  |  the 

ya'na      daeira'wiyar      ba'iyauant'  '      k'u      ba'ie      ai      k'e'tcli- 

people  |  those  common  people  |  now  hunting  deer.  |  Not  |  he  hunted  deer  |  he  |  Blue- 

jay, 

wala       nihatedl'bilguei       nldu'an6       k'e'tcliwala       ba'wis-ak'i«  12 

he  merely  went  about.  |  He  arrived  home  |  Bluejay  |  when  it  was  dark, 


djuk  !una'duwaldie       wada't'  m«t'        ai       k'e'tcliwala       ba'igu- 

he  sat  down  where  he  was  wont  to  sit.  |  He  had  child  |  he  |  Bluejay  |  being  one. 

mauna      u's-i'       eiyu'iyauguea       I'dja'nyauna      gama'e      aitc  14 

It  is  two  |  just  being  days  |  he  growing.  |  "Give  me  |  the 

da't'i       'itc!i'nmariemi        du'mmanawaue        du'mmanabil6       ai 

child!"   |  Wildcat  Woman  |  she  gave  it  to  him  in  his  arms.   |   He  fondled  him  in  his 
arms  |  he 


k'e'tcliwala        tc!upep!a'nnais-        tc!upep!a'nnais-        da't'ini^k'    16 

Bluejay.  |  "He  is  very  good,  |  he  is  very  good  |  our  child." 

yaebidja'iwaue       k'1       da't'i       duteya'andiwet'        k'e'tcliwa'na- 

He  played  with  him  |  his  |  child.  |  Now  he  became  older  |  already  young 


* 4  Presumably  this  word  would  normally  be  iyu'is-ie,  j  (=j  in  French 
jeu)  being  no  normal  Yana  sound  (dj,  =  j  in  English  just,  is  always  felt  to 
be  one  simple  sound).  Nevertheless,  Sam  Bat'wi  quite  frequently  pro- 
nounced j  in  just  this  particular  word. 


52         University  of  California  Publications  in  Am.  Arch,  and  Ettin.  [Vol.  9 
p!andir       t'6'k!t'anet'e       eai       umu'iya       gi       udji'ya       yaebi- 

Bluejay,  |  he  looked  just  like  him  |  he  |  young  person  |  to  |  old  person.  |  He  played 

2  dja'i6      aitc      k'e'tcliwanap!      ira'mi 

the  |  young  Bluejay  1  outside. 

yo'gatedjaiea      k'e'tcliwanap!  a      gi      iwana'uwadjupla      da- 

He  played  at  rolling  ball  up  hill  |  young  Bluejay  |  at  |  little  distance  on  side  of  hill 
towards   south,    |    it   was  smooth   down   hill   on   south. 

4  k'  anu'rit'  p'  aea        hanea'ip!amat'imai6        'I'ram6        gawa'udibil6 

It  was  morning  again,    |  he  went  outside,    |  he  shouted  around  to  them. 

p'  i'labiwieie      ba'iwi6      gi      ba'na      t'u'e      ai      ya'na      p'i'cbal- 

"Wake  up,  all  of  you!  |  hunt  deer  |  at  |  deer!"  |  They  did  so  |  they  |  people  |  getting 
up, 

6  yauna        ms-a'andie        ba'iruyauna        k'e'tcliwa'la        nldu'an6 

now  they  went  off  |  going  to  hunt  deer.   |   Bluejay   |  he  arrived  back  home 

ba'wis-ak'ie      yo'hait'p'au'djandisi^ndj       t'l'n6^       ai       'iteli'n- 

when  it  was  dark.  |  "I  am  now  pregnant  again,"   |  she  said  |  she  |  Wildcat  Woman, 

8  mariemi      gaya'wau6      gi      k'e'tcliwala      dja'l6      aitc      k'e'tcli- 

she  talked  to  him  |  to  |  Bluejay.  |  He  laughed  |  the  |  Bluejay 

wala      t'i'yauk'i      gi75      ma'riemi      hanea'ip!amat'imaie      ms-a'6 

she  saying  it   |   at   |   woman.    |   It  was  morning  again,    |   he  went  off 


10  ai      k'e'tcliwala      mha'u7iet'       k'uyau      ba'i£i      nlhatedi'bilgu- 

he    |    Bluejay.    |   He  went  east   |   not  being   |   hunt  deer   |   merely  going  about. 

yauna        waynt'  p'  a'ut'  imaic        wayu6        a'igitc        fvvi'ldjanna 

She  gave  birth  to  child  again,  |  she  gave  birth  to  child  |  at  the  |  across  on  north  side. 

12  muru'l6      ai      k'e'tcliwala       gi       eimawi'lt'  p'  a       nldu'an6      ai 

He  lay  |  he  |  Bluejay  |  at  |  across  there  on  south  side.  |  He  arrived  home  |  he 

ke'tclwala       bo'nat'p'au'djandi«ax        wayu's-intc       t'lwa'uyau 

Bluejay,  |  she  now  had  baby  again.  |  "I  have  given  birth  to  child,"  |  saying  to  him 

14  gi      k'e'tcliwala      a'      ts'!u'pes-      p'6'djaneayauand      ai      ma'- 

to  I  Bluejay.  |  "So!  |  it  is  good."  |  Now  bathing  him  |  she  |  woman 

riemi      bas'i'k'iea      hanea'ip!amak'ie      k'u      nis-a'e      ai      k'e'- 

when  it  was  night,  |  when  it  was  morning  |  not  |  he  went  away  |  he  |  Bluejay. 

16  teliwala       ga.ma'6      t'iVt'       yaebidja'ie      Irani       ai      k'e'tcli- 

"Give  him  to  me!"  |  he  said.  |  He  was  playing  |  outside  |  he  |  young  Bluejay 


^        yo'gatdjai«ayauna        'i'ndawet'         yo'gatdjaiee'yau 

playing  at  rolling  ball  up   hill,    |   he  made    |   ball  wherewith   to   roll   up   hill 

18  gi        p!a's-i        hanea'ip!ayaubanauma        du'mmanawau6        aik' 

to  I  buckeye.  |  Every  morning  |  she  gave  it  to  him  in  his  arms  |  her 


75  This  hardly  seems  correct;  Wyauk*ie  ai  ma'riemi  would  be  expected. 


1910]  Sapir:  Tana  Texts.  53 

dfi't'i        gi        k' e'tc  liwala        du'mmanak  !ame        aik'1        da't'i 

child  |  to  |  Bluejay.  |  He  took  it  in  his  arms  |  his  |  child, 

mini'nuwaunet'     tc'u'k'iea    gi    k!a'gais-ip!av  2 

lie  looked  at  them  |  his  eyes  |  to  |  baby. 

dju'ri6      ai      ira'm1      p'a'dja      mik!a'ie      aitc      k'e'tcliwala 

It  snowed  |  it  |  outside  |  snow.  |  He  was  angry  |  the  |  Bluejay. 

k'us-indj     k!u'ndjo«     dju     da't'1        t'l'wau*     aik'      wak!alp!a-     4 

"Not  I  |  like  |  the  your  |  child,"  |  he  said  to  her  |  his  |  wife. 

yauna       t' u'iduwau6       du'mmanaduk  !ame      k'1       da't'i       k'us- 

He  gave  it  to  her,   |  she  took  it  back  into  her  arms  |  her   |   child.    |   "Not  is 

be'       eaidji       da't'indj        aitc        wada't' iwa'us-inigu6       tlui's-    6 

be  he  that  is  |  the  |  my  child  |  this  here.  |  He  has  given  child  to  (you)  |  another  man." 

gaela'e      ai      martini      t'i'myauwa      gi      k'e'tcliwala      'i'rame 

She  cried  |  she  |  woman  |  thus  having  been  spoken  to  |  by  |  Bluejay.  |  "Go  outside!" 


t'i'«      ai      k'e'tcliwala      gi      ma'riemi      djuk!una'e      gi      Ira'm     8 

he  said  |  he  |  Bluejay  |  to  |  woman,  |  "stay  |  at  |  outside ! 

k'us-indj     k!u'ndjup!ae     djuk!una'yaucnu     gi     ei'gun     bo'neae 

Not  I  am  |  like  |  your  staying  |  at  |  sweat-house.  |  Have  your  baby 

gi      €Ira'm       k'u      'I'ramiyau      eai      ma'riemi      wa'k!balandie  10 

at  |  outside!"  |  Not  |  going  outside  |  she  |  woman  |  he  now  arose 

ai       k'e'tcliwala      gama'       aidju       da't'1       k'e'tcliwala       dji- 

he  |  Bluejay.  |  "Give  (me)   |  the  your  |  child!"   |  Bluejay  |  he  now  snatched  it  from 

her 

wa'uandi6      kM       da't'i       'u'ldjagildjamet'       gi       da't'i       gae-   12 

her  |  child,  |  he  threw  it  out  through  smoke-hole  to  north  |  at  |  child,  |  crying 

la'yaun       ai       ma'ri«mi       me'eaiyau       kM       da't'i       k'us-indj 

she  |  woman  |  weeping  for  it  |  her  |  child.  |  "I  am  not 

be'*      aidje      dji      da't'i      tc'i'ls-k'       aik'      tc'u'      tc'  i'ltc'  uis-  14 

be  he  that  is  |  that  one  |  the  (my)   |  child.  |  His  are  big  |  his  |  eyes,   |  he  is  big-eyed. 

mini'np'au6       aik'        dal'        k'us-       t'ue       aigidji       da'Mitc' 

Look  at  them  |  his  |  hands !  |  Not  they  are  |  do  |  to  the  |  my  hands," 

t'lVt'       ai      k'e'tcliwala      t'i'wauyau      gi      ma'riemiv      k'us-   16 

he  said  |  he  |  Bluejay  |  saying  to  her  |  to  |  woman.  |  Not  he  is 

baek'u'lt!alaie        dju        da't'inu        k'ii's-k'i        rno'tluima6        ai 

have  hair  standing  up  straight  on  his  head   |  the   (your)    |  your  child,    |  not  is  his."   | 

He  rejected  him  as  child   |  he 

k'etcliwala     u     ea'i     dji     da't'indj     ai     ira'm     t'u's-      aigitc  18 

Bluejay.  |  "Is  |  he  |  the  |  my  child  |  he  |  outside,  |  he  does  so  |  to  the 

baek'u'lt!aleaiyau       djiel'rame       ai       ma'rinni       du'mmanadu- 

having  hair  standing  up  straight  on  his  head."    |    She  went  outside  after  it   |    she    | 
woman,  |  she  came  back  into  house  with  it  in  her  arms 


54         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
wule      k'      da't'i      gi      el'gimna      djiduwa'ut'imai*      ai      k'e'- 

her  |  child  |  at  |  sweat-house.  |  Again  he  snatched  it  back  from  her  |  he  |  Bluejay, 

2  teliwala       'u'ldjadugi'ldjamt'imaie      'i'rame      'I'ram6       'Tram6 

again  he  threw  it  back  through  smoke-hole  to  north.  [  "Go  out!   |  go  out  I   |  go  out  I" 

ma'ri6!!!1       du'mmanadubal6       k'       da't'i       k'u      I'dummaidu- 

Woman  |  she  took  it  up  back  into  her  arms  |  her  |   child,   |  not  |   she  went  back  into 

house 

4  wul«      ai      mari'mel      gal«a'yauna      djuk!una'andie      ai      Ira'm 

she  |  woman  |  weeping.  |  Now  she  stayed  j  she  |  outside 

'ibiya'u      gi      ira'm      ba'neyauna      ma'riemiv 

building  house  |  at  |  outside  |  dead  bark  |  woman. 

6         dlma'neaik'  u       babi'le       ai       itc!i'np!a       atc'i'mah       aidju 

By  and  by  |  he  ran  around  |  he  |  young  Wildcat.  |  "What  is  |  the  your 

djuk!unea'mai76      gi      Ira'm      nma'77      i'mdams-iwandj      nma' 

that    (you)    stay  therefore    |    at   |    outside,    |    mother?"    |    "He  has   driven  me   out  of 

house."    |    "Mother  I 

8  yaebidja'iruyau       a'itc       imana'uwadjup!       mo'djayau       a'itc 

I  shall  go  to  play  |  right  there  |  there  at  short  distance  south  on  side  of  hill.   |  I  shall 

take  him   along   |   right  there." 

ma'dja'*       ma'dja'e       yaebidja'ip'auc       yaebidja'ip'aue       'a'n- 

"Take  him  along!   |  take  him  along!   |   Play  with  him!    |  play  with  him!"   |  Now  they 

went  off 

10  s-andie      yaebidja'iruyau      yaebidja'ieandie      iyu'ik'i«      imana'u- 


going  in  order  to  play.  |  Now  they  played  |  when  it  was  day  |  there  at  short  distance 

south  on   side  of  hill. 

wadjup!av         'a'nm'djmdi6        yaebidja'imauna         duteya'andie 

Now  they  went  west  |  playing.  |  He  had  grown  older 

12  'itc!i'np!a       wawa'ldi6       k'  e'tc  liwa'nap  !a       gi       kla'ina       mi- 

young  Wildcat.  |  He  sat  down  |  young  Bluejay  |  at  |  rock,  |  he  looked  about 

ni'ndibil6     aitc     k'  e'tc  liwa'nap  !a     gimaya'una      'm    'm'    k'e'- 

the  |  young  Bluejay  |  thinking.  |  "Hm,  hml"  |  young  Bluejay 

14  tc!iwanap!a      t'l'6    k'       dju'gutcli      'u'ldjaramyau^uma      dji 

he  said  |  his  |  heart,   |   "your  throwing  him  out  of  doors  |  the 

uma'ya^idja      tc'iga'lla      wa'k!bale      'a'nm'djindi6      Iyu'ik'iea 

my  brother,  |  father!"  |  He  arose,  |  they  went  west  now  |  when  it  was  day, 

16  'a'nmidi       gi       wi'tc'  umaw€na78       yaebidja'ie       p'u'djanyauna 

they  went  as  far  as   |   to   |   Wi'tc'  umanena.    |   They  played   |    bathing. 


™  =  djuk!unea'maiw.    It  is  often  difficult  to  hear  final  -w. 

77  In  gat<a'ei  vocatives  of  ni'na  "mother"  and  tc'-iga'l(la)  "father"  are 
formed  from  these  stems:  nina'  and  t&iga'lla  (see  above,  1.  15).     In  garl'£i 
special  vocatives  in  ga-   are  employed :    ga'nnd  ' '  mother ! ' '  and  ga'is-ina 
"father!  "  (see  p.  139,  11.  12,  14.) 

78  This  place  name  contains  as  its  first  element  wl'tc*  u  ' '  salt. ' '     Near 
Wl'tc*  uman£na  was  a  swamp  from  which  salt  in  the  form  of  a  black  mud 
was  taken  and  dried  in  the  sun  for  use.    Neighboring  tribes  (Pit  Eivers, 
Hat  Creek  Indians,  and  Wintuns)  were  often  wont  to  come  here  for  their 
supply  of  salt.     The  Yanas  were  called  Ti'esaitei  "salt  people"  by  the  Pit 
River  Indians. 


1910]  Sapir:  Tana  Texts.  55 

k'us-i'nu       de'waidummai*        a'ienidja79        tc'iga'lla       gawa'u* 

"Not  you  shall  |  see  again  |  me,  |  father  1"  |  She  shouted  for  them 

'  itc  !i'nmarieni'       da't«t'iwi       k'u'e      babi'landi6       ai       mari^n1    2 

Wildcat  Woman  |  children,  |  they  were  not.  |  Now  she  ran  about  |  she  |  woman 

'i'nyauant'1       k'u       de'waiyati        k'1       da'tet'iwi       t'u'k'aina6 

now  looking  for  them  |  not  |   seeing  them   |   her   |   children.   |   He  did  likewise 

ai       k'e'tcliwala       'i'niyauna       miea'ndie       ai       k'e'teliwala    4 

he  |  Bluejay  |  looking  for  them.  |  Now  he  wept  |  he  |  Bluejay, 

I'l«alautc'uip!ae     gi     bl'wi    wa'i     k'e'tcliwala    t'I'€i    mdu'k'ieie 

he  put  dirt  on  his  face  |  at  |  earth.  |  "Wai!"  |  Bluejay  |  he  said,  |  "come  back, 

da't'ina       biri'«mak!u       dju       t'u'miriwa       Vnm'djindi6       ai    6 

O  son  I  |  Where  might  be  |  the  your  |  that  (you)  do  thereto?"  |  Now  they  went  west  | 

they 

k' e'tc  liwanap!  a       'itcli'npla        'a'np'itei        gi        djitc'itet'pa'- 

young  Bluejay  |  young  Wildcat,  |  they  went  as  far  as  [  to  [  Djitc'itet<p<  a'mauna. 

mauna80       wawa'ldi*       ai       k' e'tc  liwanap  !a       miya'uand       ai    8 

He  sat  down  |  he  |  young  Bluejay  |  now  weeping  |  they 

dja'uhauna       wa'klbal6       ai       k' e'tc  liwanap  !a       niml'ri6       gi 

east.  |  He  arose  |  he  |  young  Bluejay,  |  he  went  as  far  as  |  to 

tcll'yu      djuk!una'e  10 

Tcli'yu,  |  he  remained  there. 

yaVt'        ai       dju'ga       gi       tcli'yu       ba'igumauna       nie- 

He  dwelt  |  he  |  Silkworm  |  at  |  Tcli'yu  |  being  one.  |  "Let  us  go  that  far  to  rest 

over   night 

dja'anha'nigi         unei'manigi         gaya'waue         gi         'itc!i'np!a  12 

our  uncle,"  |  he  talked  to  him  |  to  |  young  Wildcat. 

dima'neaigu     ma'n«ina81     u' mite  Il'mauna     dawema'una     s-a'wa 

"May  there  quickly  be   |  bows   |  being  two   |  being  many   |   arrows! 

dima'neaigu        wawildjuwa'emina81        banei'mau        gi        s-a'wa  14 

May  there  quickly  be  |  otter-skin  quivers  |  being  filled  |  to  |  arrows!" 

t'u'e         mi'tc!k'i«          ai          s-a'wa         ma'n«i          djidja'andi« 

It  did  so,   |  they  appeared  hither  |  they   |  arrows,   |  bows.  |  Now  they  shot, 

djidja's-awa'mtcliyauna      la'widja^anaumam'djanet'e      djidja'e  15 

shooting  arrows  in  rivalry.   |    Both  kept  shooting  with  strength.    |   He  shot 

k' e'tc  liwanap  !a      djumi'ri«       gi      p' a'us-amauna       gi       dja'u- 

young  Bluejay,    |   he  shot  up  to   |   at   |   being  far  distant   |   at  |   south. 

™  The  fact  that  the  1st  per.  obj.  is  not  incorporated  in  the  verb,  but  is 
expressed  as  an  independent  word,  makes  this  sentence  very  emphatic. 
Ordinarily  we  should  have :  fc' u's-it !6  "I  shall  not  be, ' '  dlwa'idummaidja 
' '  you  again  see  me. ' ' 

so  =  Flowing-off-south. 

si  Vocative  -no  is  suffixed  to  names  of  objects  supernaturally  wished  for. 


56         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
rp'a        'u'        djidja'eie        t'i'e        ai        k'e'tc!iwanapa!a        dji- 

"Now!    |   shoot!"   |   he  said    |  he   |   young  Bluejay.    |   Now  he  shot 

2   dja'andie      ai      'itcli'npla      djumi'ri6      k'1      s-awa      p'a'us-a- 

he  |  young  Wildcat,  |  he  shot  up  to  there  |  his  |  arrow  |  being  far  distant. 


mauna      tc!upea'ndis'i      k'e'tc!iwanap!a      t'i'ei      Vt!i'ne      wa- 

"It  is  good  now,"   |  young  Bluejay  |  he  said.   |   He  slung  it  over  his  shoulder   |   otter- 

skin  quiver 

4  wi'ldjuwaemi       k'e'tc!iwa'nap!a       t'u'winigu6       ai       'itc!i'np!a 

young  Bluejay,   |  he  did  likewise  |  he  |  young  Wildcat. 

nim'dji'ndi6       ba'wisak'i6       datc'wu'l6       gi       wawiN       'I'wule 

Now  they  went  west  |  when  it  was  dark.  |  They  looked  in  |  at  |  house,  |  he  went  in 

6  ai      k'e'tc!iwanap!a      dju'ga      k'       wa'wk'ica       djo'plutfwa'l- 

he   |   young  Bluejay   |  Silkworm  |  his   |  house.   |   He  had  it  sticking  in  ground 


djuk!unea'riemauna      k'1      lu'mi      mim'ndam6      dju'ga 

place  of  sitting  |  his  |  javelin.  |  He  looked  outside  |  Silkworm. 

8  'e-f-      dju'ga      Wntf      di'nduwau6      k'      lu'mi      a'mbimaha6- 

"He-f-!"  |  Silkworm  |  he  said,  |  he  put  his  hand  out  for  it  |  his  |  javelin,   |  "Who  are 

you   (pi.)?" 

nuga'       be'enidja       unel'mana'       be'midja       t'I's-imak!unumar 

"It  is  I,  |  uncle  1"   |  "  'It  is  I,'   |  what  might  you  say! 

10  a'       dju'ga       t'I'ei       ya'iwaldiwieire       ya'iwaldiwet'       u'mitc!!'- 

So!"  |  Silkworm  |  he  said.  |  "Do  you   (pi.)  sit  down!"  |  They  sat  down  |  being  two. 

mauna        biri'meab.         aidju        '  a'nd  jumaenuga        be'k'icnigi 

"Where  is  |  the  (your)   |  your  (pi.)  going  from  there?"  |  "It  is  we  who  are 

12  '  a'nbalmaea       gi       ba'?texa       a'       'u'ldjarams-i       tc'iga'Midja 

start  from  there  |  at  |  Ba'nexa."  |  "Indeed!"  |  "He  has  thrown  him  out  of  doors  |  my 

father 

a'igidja       uma'yaenidja       mo'tluimayauna       a'       'a'bamauya 

here   |  my  brother,    |  rejecting  him  as  his  child."   |   "Indeed!"   |   being-old  person 

14  t'i'ei        biri'emah        adju        '  a'nmiriyauna        be'enidj        mau 

he  said.  |  "Where  is  |  the  your  (pi.)   |  going  thereto?"  |  "It  is  I  who  am  |  about  to 

mei'p'  auruyauna     gi     da'mhaudjumudjaupla82     y&'n^     da'm- 

proceed  to  go  after  him  |  to  |  New  Moon  Chief."  |  He  dwelt  |  New  Moon  Chief 

16  haudjumudjaupla       I'waltc'1       da'ha83       maus-indj       wawu'l- 

west  on  this  side  |  river.   |   "I  shall  be  |   going  to  woo  her 

wauyau        k'1        da'fi        k!u'ndjueasindj        k'1        da't'i        a' 

his   |   child,    |   I  desire  her   |   his   |   child."    |    "Indeed!" 

18  dju'ga     t'I'ci     hehe'e     malla'plamaun      a'idjeee      'a'nmauyana 

Silkworm   |  he  said.   |   "Hehe'e  I    |   being  bad   |  that  one.   |   Being  many  people 


82  da'mhaudjus-i :  new  moon  comes  up  from  west. 

83  Sacramento  river  is  meant. 


1910]  Sapir:  Tana  Texts.  57 

o'medjindis'i      ya'iwulp'auyauk'iwa      k'       da't'i      k!un      o'w6- 

he  has  already  killed  them  |  his  own  having  been  come  for  to  be  wooed  |  his  |  child   | 

and  he  has  been   |   kill  them 

dji€        gi        ya'na        '  a'np  !annai?iet'         k'1       da'tet'iwi      k'1    2 

to   I   people."    |   Very  many  were   |   his   |   children,    |   his 

ya'eaigu       atc'i'mat'k'       o'mcdjimagaa'wa       de'marieasi'84       gi 

own  people.  |  "What  is  said  to  be  his  |  that  he  kills  thereby?"  |  "He  fills  his  pipe  |  at 

ei'daZeya'        'i'ndas-        mo'na       gi        ei'dafcya'       de'marieask'  i    4 

dead-people's  bones.   |  He  makes   |   tobacco   |   at   |  dead-people's  bones,    |   he  fills  theirs 

into  his  pipe 

p!a'k!uleamya'      dju'ga      t'i'ei      p'us-a'bu'djas-i     djo'waus-     gi 

dead  people's  brains,"  |  Silkworm  |  he  said.  |  "First  he  smokes.  |  He  oflfers  it  to  them  | 

to 

ya'na        k!iga'lm's-i        p'us-a's-        aitc        ya'na        ya'iwulwau    6 

people  |  pipe,   |  they  smoke  |  the  |  people  |  who  have  come  to  woo, 

p'us-a's-i       k!un       yagateba'lei       da'mhaudjumudjaupJa       me'- 

they  smoke  |  and  they  are  |  drop  back  dead.  |  New  Moon  Chief  |  he  throws  them  north 

through  smoke-hole 

gildjams-i       k'       dila'uyauk' iea       t'o's-       a'igidja       dila'umau    8 

their  |  having  died.  |  Thus  are  many  |  there  |  being  dead 

tc'      ya'na 

the  |  people. 

dji'k!ucayauna       k'e'tcliwanapla       'u'       nier\vauruhaenigi>  10 

Listening  to  him  |  young  Bluejay:  |  "Well I   |  Let  us  proceed  to  go  to  him!" 

nimma'iguyauna     dju'ga     t'I'€i     wada't'imauyari'wina      nim'- 

"I  shall  go  along,"  |  Silkworm  |  he  said,  |  "0  nephews  1"  |  Now  they  went  west, 

dji'ndi6        ni'ridjindi6        u'mitcll'mauna        plu'diwi        ya'iklu-  12 

now  they  went  west  down  hill.  |  Being  two  |  women  |  they  were  sitting 

nawet'       iwilauna      gi      ma'tladjuwa      wI'dubaK       ai      k'e'- 

across  on  east  side  |  at  |  sweat-house,  j  He  tied  it  up  into  top-knot  |  he  |  Bluejay 

tcliwala      kluyu'lla      we'djiK'       aik'       kluyu'lla      wadja'wal-  14 

head  hair,    |  he  wrapped  it  around   |  his   |   head  hair.    |   "Let  me  sit  down   (in  your 

hair)  1" 

di«a'djae       dju'ga       t'I'ei       wadja'waldinet'       a'igidja       dari- 

Silkworm  |  he  said.  |  He  sat  down  |  there.   |   "I  shall  look  down   (from  your  hair)   to 

(your)   right  side 

ga'ms-it!6e85      a'igidja      dju'ga      t'I'ei      as-inu      'I'wuM     t'u'-  16 

in  this  way,"  |  Silkworm  |  he  said.  |  "If  you  are  |  go  into  house,  |  pray  do  thus ! 


8*  This  form  looks  as  if  it  were  female  interrogative:  "Does  he  fill  his 
pipe?"  (male  inter.  demarifas-i'n).  This  resemblance,  however,  is  merely 
accidental.  Final  vowels  are  sometimes  lengthened  for  rhetorical  empha- 
sis, and  are  then  also  accented.  Thus  de'marieaS'l'=de'maritas-i;  cf.  above 
(p.  56,  1.  8)  a'mbimahaenugd'  "who  are  you!"  for  a'mbimahatnuga. 

85  Lit.,  "I  shall  look  down  from  north  (-gam-)."  Bluejay  sits  facing 
east,  so  that  his  right  side  is  south. 


58         University  of   California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
magat'        digu'lm'  d  jimagat' e       adju       ma'kli       as-inu       dju- 

pray  set  it  west  so  as  not  to  be  seen  |  the  your  |  back,  |  if  you  are  |  sit," 

2  k!unea'ei      dju'ga      t'i'ei      gaya'eaiguyauna      p'I'wulandi6      gi 

Silkworm  |  he  said  |  he  himself  talking.  |  Now  they  entered  |  at 

el'gunna       ba'wis'ak' i«a        ya'ik!unamap!a'ndic       gi       plu'diwi 

sweat-house  |  when  it  was  dark,  |  now  they  sat  with  them  |  at  |  women. 

4  mini'nlil*       ai       da'mhaudjumudjaupla       mini'nwilau€i       am- 

He  turned  to  look  |  he   |  New  Moon  Chief,    |  he  looked  across  east.   |    "What  sort  of 

person  is 

biya'mah      a'iye      a'hl      mat  hi'ip  las-      gama'e      aitc      kliga'l- 

that  one  yonder?"  |  "I  do  not  know,  |  he  is  stranger."  |  "Give  (me)   |  the  |  pipe! 

6  m's-        de'marieayau       dju'imuranandi6       k'        mo'hu86       de'- 

I  shall  fill  it  with  tobacco."    |  Now  he  rolled  it  around  between  his  hands   |  his   |  to- 
bacco.   |    Now   he   filled 

marindi«a       p'us-a'andie       da'mhaudjumudjaupla       <u'       dju- 

now  he  smoked  |  New  Moon  Chief,  j  "Well!  |  Do  you  (pi.)  give  it  to  my  son-in-law! 

8  maewa'nawiei87        p'us-a'ewanas'i^i87        a'uwik!ame        ai        ma'- 

My  son-in-law  will  smoke."  |  She  took  it  to  herself  |  she  |  woman 

ri«mi      gi      kJiga'lm's-i      a'uwie      ma'riemi      t'I'ei      gi      k'e'- 

at  |  pipe.  |  "Take  it!"  |  woman  |  she  said  |  to  |  young  Bluejay. 

10  tc!iwanapa!a       p'us-a'andi6      ai      k'  e'tc  liwanap  !a      k'u      p'u- 

Now  he  smoked  |  he  |  young  Bluejay  |  not  |  smoking 

s-a'yau     eai     k'e'tc!iwanapa!a     dju'ga       p'us-a'«i     gi     ei'da'Ze- 

he  |  young  Bluejay,  |  Silkworm  |  he  smoked  |  at  |  dead-people's  bones. 

12  ya       bo'p^s-a6       bo'djaduwau6       k!iga'lm's-i       de'marit'  p'  a'u- 

He  beat  ashes  out  of  his  pipe,   |  he  handed  it  back  to  him  |  pipe.   |  Again  he  filled  his 

own  pipe   with  tobacco. 

t'imai6       ate' I'mahana      k'      t'u'wa     nak'u      mitc!s-a'6i      t'l'6 

"What  is,  now,  |  his  |  that  he  does  |  that  he  is  not  |  perish?"  |  he  said 

14  aite      da'mhaudju      k'1      dju'gutcli      de'marit'  p'  autMmai6      ai 

the  |  New  Moon  |  his  |  heart.  |  Again  he  filled  his  own  pipe  |  he 

da'mhaudju      'u'      djuma€wa'nawieie      p'us-a's-in      k'e'tcliwa- 

New  Moon.  |  "Well!   |  Do  you  (pi.)  give  it  to  him,  |  he  will  smoke."  |  Young  Bluejay 

16  napla       p'us-a'«i       da'mhaudju       mini'nwilauei       atc'i'mahana 

he  smoked,  |  New  Moon  |  he  looked  across  to  east.  |  "What  now,  is 

k'      t'u'wa     k'u      mitc!s-a'ei      bimanet'      be'6      aidja      dju'ga 

his  |  that  he  does  |  not  |  perish?"  |  Truly  it  was  |  be  he  that  was  |  there  |  Silkworm 

18  p'us-aM      t'6'?i6tfe      be'      p'us-ae      ai      k'  e'tc  liwanap  !a      ba'i- 

smoke,  |  he  did  as  though  |  be  he  that  was  |  smoke  |  he  |  young  Bluejay.  |  He  was  one 


86  mo'yu  in  gari'ei. 

87  It  is  remarkable  that  -wana-  "son-in-law"  is  incorporated  even  as 
subject. 


1910]  Sapir:  Tana  Texts.  59 

gu7i€t'        k'u       p'us-a'e       ai       'itc!i'np!a       waeyu'eandie       ai 

not  |  smoke  |  he  |  young  Wildcat.  |  Now  he  was  afraid  |  he 

da'mhaudju       k'u       mitc!s-a'<       ai       k'e'tc!iwanap!a       6'mai-    2 

New  Moon  |  not  |  perish  |  he  |  young  Bluejay.  |  He  ceased 

djago«      de'marieayauna 

filling  his  pipe  with  tobacco. 

I't'a'u      bas-i'k'i6      we' t' u'p€die      kluyu'lla      k'e'tc!iwanap!a    4 

In  middle  |  when  it  was  night  |  he  unwrapped  it  |  head  hair  |  young  Bluejay. 

'6'djarame      a'igidja      gi      dju'ga      gi      k!uyu'lmaduv      '6'dja- 

He  took  him  out  |  there     |to  |  Silkworm  |  at  |  head-hair  place.  |  He  put  him  across 

on   north   side 

wi'ldjam*      I't'a'una      s-a'ras-i«      ai      dju'ga      'Imu'lp!ae      ai    6 

at  ladder  near  fireplace.  |  He  slept  |  he  |  Silkworm,  |  he  wrapped  it  about  himself  |  he 

dju'ga       ga'ninna       k'        s-a'ms-iyau       gi       el't'a'una       k'u 

Silkworm   |  blanket  |  his  |  sleeping  |  at   |  ladder  near  fireplace,   |  not 

de'waiyau       da'mhaudju       gi       dju'ga       djamaramma'uk' ini-    8 

seeing  him  |  New  Moon  |  to  |   Silkworm.   |  "We  are  being-without-fresh-meat  persons, 

k'ya'       k'u's-k'inik'        ma       ba"        t'i'ntT        han*a'ibak' i«a 

ours  is  not   |   be  eaten   |   deer  meat,"    |    she  said    |   when  it  was  morning 

t'I'wauyaun      ai      ma'rienii'      k' e'tc  liwanap  !a      t'i'e      a'      ea'l-  10 

saying  to  him  |  she  |  woman.   |  Young  Bluejay  |  he  said,   |   "Indeed  I   |  Give  it  to  me 

djamatc'      kliwaT      djo'wulet'      ha'uyauba      bap' di'lgumauna 

basket  pan!"  |  He  had  put  it  in  |  deer  fat  |  being  in  big  round  lump 

k'       dl't'illa      '  imu'ririndiw^t'     k' e'tc  liwanap  !a    gi    ha'uyauba  12 

his  |  quiver.  |  Now  he  cut  it  down  in  slices  I  young  Bluejay  |  at  |  deer  fat 

gi       kliwa'lamadu^       'u'lwau6        aigi        da'mhaudju       gama'c 

at  |  basket-pan  place.  |  He  gave  it  to  him  |  to  him  |  New  Moon.  |  "Give  (me) 

ai       k  liwa'lat' imai       'a'ldjama       'imu'iri6       gi       ha'uyaup'a  14 

it  |  another  basket  pan  I"  |  It  was  given  to  him.  |  He  cut  it  down  in  slices  |  at  |  deer 

fat. 

'  u'lwaut' imai«     'u'lwildjeea     gama't' imaie     ai     k!iwa'la     k'e'- 

He  gave  it  to  him  again,  |  he  put  it  across  to  west  side.  |  "Give  (me)  another  one  |  it  | 

basket  pan !"    |   Young  Bluejay 

tc!iwanap!a     t'I'ei      gaya'wauyau     gi     ha'uyauba     k'uya'ugu  16 

he  said    |   talking  to  it   |   to   |   deer  fat,    |    "Do  not 

k'u'baeae      badja'lmuklgun*      k'u'andi6      ai      ha'uyauba 

be  altogether  not!  |  keep  being  big!"  |  No  longer  it  was  |  it  1  deer  fat. 

niwi'lauk!adawieie     t'i'e     aitc     ya/cwi88     gas-iewana's-89     aitc  18 

"Do  you   (pi.)   go  ahead  and  go  east  across  river!    |   they  said   |   the  |   Ya'ewi.    | 

•'They   are  making  merry    |    the 

88  Ya'ewi  is  the  regular  Yana  term  for  Wintun  Indians. 
8»  This  word  evidently  contains  -wana-  ' '  son-in-law ' '  and  hence  doubt- 
less refers  specifically  to  making  merry  on  the  appearance  of  the  suitor. 


60          University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
Iva'launa      k'uma      t'I'6i     gaya'yauna      wawu'lp'aus-ikluwaea90 

across  river  east.  |  Generally  they  not  |  say  so,"  |  talking.  |  "Some  one  must  have  come 

to  him  to  woo, 

2  na      gas'iewana'ei      niwl'lauk!aici      t'u'eandie      iwi'launa      de'- 

therefore  they  are  |  make  merry."  |  One  man  went  east  across  river.  |  Now  he  did  so  | 

across  river  east.    |    He  saw  them 

waic     ba'igumauya      gi     k'e'te!iwanap!a     gi     'itc!i'np!a     V 

being-one  person  |  to  |  young  Bluejay  |  to  |  young  Wildcat.  |  "Heh!" 

4  lu'ie      gi      klaina      atc'i'mah      aidju      dawu'lmai6numa      wa'i- 

He  threw  at  him  one  after  another  |  to  |  rocks.  |  "What  is  |  the  (your)   |  your  looking 

in  for?    |   Do  you  think  that   I  am 

emais-iwatc'       dila'us-in      da'mhaudju      t'i'ei      badu's-ae      ya'- 

one  who  is  dead?"  |  New  Moon  |  he  said.  |  He  ran  off  back  home  |  Ya'ewi, 

6  ewi        baduwi'ldjiei        wawu'lp'aus-iwaca90        t'I'wauyau        gi 

he  hastened  back  west  across  river.  |  "Some  one  has  come  to  him  to  woo,"  |  saying  to 

them    |   to 

ya'ewi       Vnmaun      aitc      ya'ewi       gi      n'haudju      de'wais-i- 

Ya'ewi  |  being  many  |  the  |  Ya'ewi  |  at  |  west  side  of  river.  |  "Have  you  seen  him?" 

8  enuma'n      ya'ewi      t'I'ei      'a'nna      a'mbiematM      tc'uno'ya      a' 

Ya'ewi  |  they  said.  |  "Yes!"  |  "\Vho  is  it  said  to  be?"  |  "Eastern  person."  |  "Indeed!" 

mik!a'ibanaumac      aitc      ya'ewi      tc!i"tc!imudjaup!a      kluru'l- 

Every  one  of  them  was  angry  |  the  |  Ya'ewi.  |  Pish  Hawk  Chief,  |  Crane  Chief 

10  mudjaupla       aitc       ya'cwi       mudjaupla       aitc       mi'mklamu- 

the  |  Ya'cwi  |  chief,  |  the  |  Heron  chief, 

dja'upla91      aitc      mateda's-i      ya'ewi      mudja'upla      aitc    da'- 

the  |   Salmon  Trout   |  Ya'ewi   |   chief,    |   the   |   Big  Acorn  Pestle, 

12  hadjunna92     t'u'tcJm't*      aitc      mutedja'ut!iwi      atc'I'h      aidji 

that  many  were  |  the  |  chiefs.  |  "What  is  |  the 

t'u'enigi        t'l'wef        aitc        ya'ewi        da's-ihaenigi        fu'«andi« 

our  doing?"  |  they  said  |  the  |  Ya'ewi.  |  "Let  us  get  salmon!"  |  Now  they  did  so 

14  da's-iyauna       djidja'yau        gi        da's-i       Its-!gil       da'hamadu^ 

getting  salmon  |  shooting  at  them  |  at  |  salmon  |  in  water  |  river  place. 

bawa'laueie      bap'a'urueie      gi       da'mhaudju      ya'na      bawa'u- 

"Hasten  east  across  river!  |  Go  to  tell  them  |  to  |  New  Moon  |  people!"   [  He  went  to 

tell  them. 


»o  These  words  are  passive  in  form :  "he  must  have  been  come  to  for 
wooing. ' ' 

9i  In  one  of  the  myths  told  by  Betty  Brown,  Heron  is  a  woman,  Coy- 
ote's  wife  (see  no.  xn). 

»2  da'hadjunna :  smooth  acorn  pestle  of  about  1%  feet  in  length,  found 
along  the  river  shore;  Jid'djunna:  any  sort  of  rock  used  as  pestle.  These 
two  words  are  related  to  each  other  very  much  as  da'ha  ' '  large  body  of 
water,  river"  and  ha-  "water." 


1910]  Sapir:  Yana  Texts.  61 

rue      da's-is-i      tc!i"tc!i      ma' k  !a'ms-i  waenuga      a'      da'mhau- 

"He  is  getting  salmon   |   Fish  Hawk.    |   You    (pi.)   have  been  sent  for."   j   "Indeed I"    | 

New  Moon   people  living  together 

djuyamtcliwi      t'I/€i  2 

they  said. 

djidja'6     gi      das-i      dju'e     gi     da's-i      da'mhaudju     t'u'i- 

They  shot  at  them  |  at  |   salmon.   |  He  speared  it  |   at  |  salmon   |   New  Moon,    |   he 

moved  it  across  to  west  side 

wildja*93       gi       da's-i       'e'«yuwildjie     tc!i'tc!i       k'u       k'i'm-    4 

at  |  salmon,   |  he  pulled  it  across  to  west  side  |  Fish  Hawk  [  not  |  letting  him  have  it 

mauyau      gi      da's-i      biri'emaha      t'l'6      aitc      ya'ewi      biri'- 

at  |  salmon.  |  "Where  is  hef"  |  they  said  |  the  |  Ya'£wi,   |  "where  is 

€mah      aitc      nit'  k'  ieye'wi      k'uya'ugu      'a'ns-awie      t'i'c      ai    6 

the  |  friend  who  has  come  from  east?"  |   "Do  not  |  you   (pi.)  go  away!"   |  she  said  | 

she 

mariemi       gi       k'e'tc!iwanap!a      ya'ik!unaguna'iwie       kla'dja- 

woman  |  to  |  young  Bluejay.  |  "Stay  right  at  home  I"  |  "We  are  tired," 

wa'is-k' inigir        k'e'tc!iwanap!a        t'i/ei         de'wairuya'uk' inik'     8 

young  Bluejay  |  he  said.  |   "We  shall  go  to  see  it 

djidja'yau      gi      da's-      aitc      ya'      '  aneis-aya'uk'  inik'       t'u'€ 

shooting  at  them  |  at  |  salmon  |  the  |  people,   |  we  shall  go  off  to  them."   |  They  did  so, 

Vncis-a«      itc  li'np  late' gii      ya'ik  !dibilet'      da'hamadu^     hehe'-|-   10 

they  went  off  to  them   |  he  together  with  young  Wildcat.   |  They  stood   |   river  place.   | 

"Hehe'-f ! 

nibat'  k'  I'ye'wi        mini'nwilauei        k'u        wila'ue        gi        da's-i 

both  friends  who  have  come  from  east!"   |  they  looked  east  across  river.  |  Not  |  they 

took  out  of  water  |   at   |   salmon, 

ba'ik'u       da'tek'i       k'       da's-i       ya/cwi       gama'eae       ke'tcliwa-   12 

they  were  one   |   theirs  be  many   |  their   |   salmon   |   Ya'ewi.   |   "Give   (me)  I"    |  young 

Bluejay 

napla    t'i'ei    k    'iga'i    gama'€    aidji    plu'ra94    maus-i    djidja'- 

he  said  |  his  |  wife's  brothers,    |   "give   (me)    |   the   (your)    |   salmon-spear  shaft.   |   I 

shall   be    |    shooting 

yau      gi      da's-i      mudja'maea      gi      plu'ra     tc!i'tc!i      t'ii'w6!'    14 

at  |  salmon."  |  He  was  given  it  I  at  |  salmon-spear  shaft.  |  Fish  Hawk  |  he  did 

a'igidja      djidja'yauna      gi       da's-i      ba'igun«t'       da's-i      ba- 
in this  way  |  shooting  |  at  |  salmon.  |  It  was  one  |  salmon  |  being  big 

dja'lmauna       gi       eiye'mairik!u       da'ha       djidja'eandie       ai  16 

at  |  in  middle  |  river.  |  Now  he  shot  his  spear  |  he 

k'e'tcliwanapla      gi      da's-i      dju'e      ai      k'e'tcliwanapla      gi 

young  Bluejay  |  at  |  salmon,  [  he  speared  it  |  he  |  young  Bluejay  |  at 


03  =  f  u'iwildjiea. 

»*  p  iu'ra  is  used  for  any  long  pole.    It  may  thus  also  mean  ' '  support  for 
pregnant  woman"  (see  p.  186,  1.  18). 


\ 
62         University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 

da's-i      dju'e      ai      tc!i"tc!i      gi      da's-i      ba'igumau      da's-i 

salmon.    |  He  speared  it   [  he   |  Fish  Hawk  |   at   |   salmon   |  being  one   |   salmon. 

2  tc!i'tc!i       'e'bawildji6        gi        da's-1       la'umauna       t'u'k'aina€ 

Fish  Hawk  |  he  pulled  at  it  across  to  west  side  |  at  |  salmon  |  strongly.  |  He  did  like- 
wise 

ai        k' e'tc  liwanap!  a        la'uyauna        'e'bawilau6        gi        da's-i 

he  |  young  Bluejay  |  being  strong,  |  he  pulled  at  it  across  to  east  side  |  at  |  salmon. 

4  '  u'is-uwilaue     ai     k'  e'tc  liwanap  !a     gi     da's-i     k'      plu'ratc'gu 

He  jerked  it  across  to  east  side  |  he  |  young  Bluejay  |  at  |  salmon  |  his  |  together  with 

salmon-spear  shaft, 

'eeyu'ndame       k'       da'lk'iear       nidu's-ae       da'mhaudju       yana 

he  pulled  it  out  of  it  |  his  |  hand.  |  They  went  off  home  |  New  Moon  |  people 

6  k'e'tcliwala      '6'gunet's-ac     gi     da's-i     k'  e'tc  liwanap  !a     ya'ewi 

Bluejay.  |  He  packed  it  off  home  on  his  back  |  at  |  salmon  |  young  Bluejay.   |  Ya'£wi 

t'l6      'e-f-      dji'rus-iwacnigix      tc'uno'ya 

they  said,    |    "He-|- !    |    He  has  beaten  us  out    |    eastern  person." 

8         atc'I'h       adji       t'u'enigi       tc!i"tc!i       t'i'ei       djihu'ihaenigi 

"What  is  |  the  |  our  doing?"  |  Fish  Hawk  |  he  said.  |  Let  us  fish 

gi       s-u'wiyauna       s-u'wiha^igi       bap'a'urueie       da'mhaudju 

at  |  seine  net,  |  let  us  fish  with  seine  net !   |  Go  to  tell  him  |  New  Moon  1 

10  s-u'wiha^ig       iyu'ik'iea      bawi'lau6       ma'k!a'ms-iwaenuga       a' 

Let  us  fish  with  seine  net  |  when  it  is  day."   |  He  hastened  east  across  river.   |   "You 

(pi.)   have  been  sent  for."    |    "Indeed  1" 

da'mhaudju       t'i'ei       nis'a'eandic       da'mhaudju        'a'nmauna 

New  Moon  |  he  said.  |  Now  they  went  off  |  New  Moon  |  being  many. 

12  'u'       tc!i"tc!i       t'i'ei       p'u'tc!gile       gi       ha'na       s-u'wiyauna 

"Now!"  |  Fish  Hawk  |  he  said.   |  They  swam  into  water  |   at  |  water  |  fishing  with 

seine    net. 

wo'djawaldM«t'  e       gi       ha't'ewena       a'uwimagada6       gi       k'e'- 

They  placed  down  |  to  |  water  grizzly.  |  "Pray  seize  him  |  at  |  young  Bluejay!" 

14  tc  liwanap  !a      tl'^et'      ai      ya'€wi      aigitc      ha't'ew€n      a'igidja 

they  said  |  they  |  Ya'ewi  |  to  the  |  water-grizzly  |  there. 

djuk!una'eandic      hat'ewcna      gi      ha'na      p' a'uriemauna      'u' 

Now  he  stayed   |   water  grizzly   |  at   |   water  |  being  far  down.   |   Well! 

16  p'u'tc!gilei        p' u'tp' aeandie95        k' e'tc  liwanap  !a        gi        ha'na 

he  swam  into  water,  |  now  he  swam  south  |  young  Bluejay  |  at  |  water 

s-u'wiyautc' gu      k'u      djiwu'le      aitc      da's-i      gi      s-u'wiyauna 

together  with  seine  net.  j  Not  |  they  swam  into  it  |  the  |  salmon  |  at  |  seine  net, 

18  t' u'eaiguyauna       p'  u't' p'  andie       gi       ha'madu       ha'djanmaun 

they  themselves  having  done  so,   |  they  had  swum  south  |  at  |  water  place.  |  Being  ten 


95  p*u'tp'andie  is  to  be  expected  (see  above,  1.  18). 


1910]  Sapir:  Yana  Texts.  63 

aitc      ya'      djima'n*      aitc      ya^wi      djima'n*      aitc      da'm- 

the  |  people,   |  five  were  |  the   |  Ya'ewi,   |  five  were  |   the  |  New-Moon  people. 

haudjuya       dlma'neaik'u        a'is-iwaldie        gi       ha'madu       ha'-  2 

Suddenly  he  was  |  be  pulled  down  |  at  |  water  place,  |  water  grizzly 

t'ewena       a'uwindie       k'e'tc'.iwanapla      k'u'dubal6       ai       k'e'- 

he  had  seized  him  |  young  Bluejay.  |  He  was  not  up  again  |  he  |  young  Bluejay 

tc!iwanap!a      gi      ha'madu      nibatets-'  ila'ue      aitc      ira'wiyaha  4 

at  |  water  place.  |  They  all  started  out  of  water  |  the  |  former  common  people, 

k'u^'nt'1      S'ii'widummaic      bate  !f  di'ndic      aite      ya'ewi      Ieu'- 

no  longer  |  they  fished  with  seine  nets.  |  They  shouted  now  |  the  |  Ya'£wi.  |  He  was 

pulled  down   to  bottom 

duwaldi*       gi       xa'madu        gi       ha't'eMena       mieaibaya'uand  6 

at  |  water  place  |  by  |  water  grizzly,  |  they  all  now  weeping  for  him 

ai      da'mhaudju     yana     dja'wa't^s-ayauant'1      dlla'us-i      dji'- 

they  |  New  Moon   |  people   |   now  going  off  home  to  cry.   |   "He  is  dead   |  my  sister's 

husband, 

mayauenidja      <ieu'duwaldis'iwaca      gi      ha't'enena      batci"dec-  8 

he  has  been  pulled  down  |  by  |  water  grizzly,"  |  they  now  shouting 

ayanand      ai      ya'cwi      ba't!at€ayau      aik'      da'lla 

they   |   Ya'€wi,    |   clapping  |   their   |  hands. 

k'e'tc!iwanap!a        gaya'wau6       gi       ha't'encna        be'midja  10 

Young  Bluejay   |   he  spoke  to  him   |   to  |   water  grizzly,    |   "It  is  I, 

unn'mana      a'      ha't'ewma      t'Ici      be'k!unuma      djiga'leadjae 

uncle!"  |  "Indeed!"  |  water  grizzly  |  he  said,  |  "it  might  be  you.  |  Take  off  my  skin  I" 

t'u'andi6        dje'galeandi€        gi        ha't'ewena        k'u        eo'medji«  12 

Now  he  did  so,  |  now  he  took  off  his  skin  |  to  |  water  grizzly.  |  Not  |  he  killed  him 

ai      ha'tewena      gi      k'e'tcliwanapla      t'  a'idjandjaeae      miwi'n- 

he  |  water  grizzly  |  to  |  young  Bluejay.  |  "Take  it  home  with  you  |  my  hide  I 

dja      mdu's-aea      t'I'e      ai      ha't'ew^a      gi      k'e'tc!iwanap!a  14 

go  off  back  home!"  |  he  said  |  he  |  water  grizzly  |  to  |  young  Bluejay. 

aidji      mlwi'ndj      aidja      dja«balma'gar      ea'idja      gi      elra'mi 

"The  |  my  hide  |  here  |  pray  hang  it  up  |  this  here  |  at  |  outside 

gi      cl'gunna      mdu's-andie      ai     k'  e'tc  liwanap  !a     gi     ha'madu  16 

at  |  sweat-house!"  |  Now  he  went  back  home  |  he  |  young  Bluejay  |  at  |  water  place. 

djo'ebaleandie      gi      ha't'ewemir      nidu'aDyau€andi      'itcli'npla 


Now  he  hung  it  up  |  to  |  water-grizzly  hide  |  having  arrived  back  home.  |  Young  Wild- 

cat 

gaya'ei        ya'itc!xayaguwieie       miya'uenuga       t'i'wauyau        gi  18 

he  spoke,    |   "Keep  quiet,  all  of  you,   |  your  weeping!"   |   saying  it  to  them   |   to 

da'mhaudjuyana      k'u'klu       dila'uei       k'etcliwanapla       nidu'- 

New  Moon  people.  |  "Not  perchance  he  is  |  be  dead  |  young  Bluejay,   |  he  will  come 

back  home 


64         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 


a'imisk'iea       k'u       midu'mmaiei       'e'haiwaldi*       mi'- 

soon."  |  Not  |  they  wept  any  more,  |  they  ceased  |  weeping. 

2  yauna       na'        ya'ewi        t'I'ei        'e'haiwaldi        k'        mi'yaun8 

"Behold!"  |  Ya'ewi  |  they  said,  |  "they  have  ceased  |  their  |  weeping. 

niwi'lauruk!aik!a'dawieie        diwa'iruwieie        t'i'c        ai        ya'ewi 

Do  one  of  you  (pi.)  go  ahead  and  go  east  across  river!  |  go  to  see!"  |  they  said  |  they  | 

Ya'ewi. 

4  bawi'laue      baigumau      ya'^i      de'wairuyauna      djabi'le      aitc 

He  hastened  east  across  river  |  being  one  |  Ya'ewi  |  going  to  see.  |  It  hung  up  |  the 

ha't'ewemi       ira'm1       badu'sa6       ai       ya'^wi       de'waiyau       gi 

water-grizzly  hide  |  outside.  |  He  hastened  off  back  |  he  |  Ya'ewi  |  having  seen  it  |  to 


6  ha/t'e^mi        git!amema'uandie        gi        ya'ewi        amedji's-iwaea' 

water-grizzly  hide.    |   Now  he  reported  to  them   |   to    |   Ya/£wi,    |    "He  has  been  killed 

ha't'enena      nldu'eanwar      ai      k'  e'tc  liwanap  !a      mi'eandie      ai 

water-grizzly.  |  He  has  arrived  home  |  he    [young  Bluejay."  |  Now  they  wept  |  they 

8  ya'ewi      me'eayau      k'      ha't'ewena 

Ya'ewi  |  weeping  for  him  |  their  |  water-grizzly. 

atc'I'h      aidji      t'u'cnigi      ya'ewi      t'l'6!      ba'ihaenigi      'i'n- 

"What  is  |  the  |  our  doing?"  |  Ya'ewi  |  they  said.   |  "Let  us  hunt  deer!   |  Let  us 

make 

10  daha'ttik'        batclu'nna96        bap'  a'uruwieie        da'mhaudjuyana 

rattlesnake!  |  Go,  one  of  you,  to  tell  them  |  New-Moon  people!" 

t'u'andie       mwi'ldjiyau       gi       da'xa       ba'iyauna       t'a'iwaldi6 

Now  they  did  so   |  going  west  across  river  |   at  |  river   |  hunting  deer.   |   It  had  been 

placed   down 

12  ai       batclu'nna        gi        'I'yamadu       ni'dja'm6       aitc       ya'cwi 

it  |  rattlesnake  |  at  |  trail  place.  |  They  went  north  |  the  |  Ya'ewi 

ba'iyauna      biri'emaha      tc'uno'ya      uea'mm      aidjeee      nlwa'- 

hunting  deer.    |    "Where  is   |   Eastern  person?"    |    "He  is  nearly    |   that  one   |   that  is 

coming  from  south," 

14  djuwa       t'i'wau6       aitc       da'mhaudjuya       gi       ya/cwi       u'- 

they  said  to  them  |  the  |  New-Moon  people  |  to  |  Ya'ewi.  |  Being  just  two 

mitcJi'gumau       'a'nwadjuei       gi       'I'ya       k'i'mdjawaldie       gi 

they  came  from  south  [  at  |  trail.  |  They  had  let  be  on  ground  |  to 

16  batclu'nna      gi      'I'yamadu     'ewadjili'lip!aea      ne'k!die9T      aitc 

rattlesnake  |  at  |  trail  place,  |  it  was  coiled  up  around  (brush).  |  He  stepped  on  him  | 

the 

k'e'tc!iwanap!a       gi       batclu'nna       da'ebale       ai       batclu'nna 

young  Bluejay  |  to   |  rattlesnake.  |  It  darted  up  |  it  |  rattlesnake, 


means  also,  in  a  more  general  sense,  "danger,  something 
dangerous"  (cf.  p.  9,  1.  4). 

97  So  heard  for  ne"~k!di£. 


1910]  Sapir:  Yana  Texts.  65 


ai       batc.'u'nn       aik'       ga't'uk'iear       '  e'bileayauandi 

it  wound  around  them  |  it  |  rattlesnake  |  his  |  legs  |  now  taking  him  around. 

bu'idjammaldi       k<        la'lla       bu'it!aidibilc      k'1       la'lla       gi    2 

He  trampled  down  on  him  |  his  |  feet,  |  he  pounded  him  all  up  with  feet  |  his  I  feet  | 

to 

batclu'nna       buik!a'ubadibile       ai       k'e'tcliwanapa       o'medjie 

rattlesnake,  |  he  cut  him  all  up  to  pieces  with  his  feet  |  he  |  young  Bluejay,  |  he  killed 

him 

gi      batclu'nna      mit'p'au'dja'ndi6      ai      ya/cwi      amcdji'yau-    4 

at  |  rattlesnake.  |  Now  they  again  wept  for  themselves  |  they  |  Ya'ewi  |  it  having  been 

killed 

wae      ai      batclu'nna      nidu's-andie      k'e'tc!iwanap!a      hanea'i- 

it  I  rattlesnake.  |  Now  he  went  off  back  home  |  young  Bluejay.  |  "When  it  is  morning 


plamak'i        nidu's-ayau        t'l'wauM6^        k'e'tc!iwanap!a        k'     6 

I  shall  go  off  back  home,"  |  he  said  to  her  |  young  Bluejay  |  his 

wak.'a'lplayauna        t'i'mp'au*        da'mhaudjuya        nidu's-ayau 

wife.  |  "Tell  them  about  it  |  New-Moon  people  |  going  off  back  home. 

kla'djawaia'ndis-indj98       aitc       p'ad       a'itc'       'ancimma'idjan-    8 

I  am  tired  now  |  the  |  place  |  this  here.  |  Do  you  (pi.)  go  home  with  (us) 


djagueiv       k!undjueaya'u«nuga"        t'lVt'       aik'       wakla'lpla- 

your  (pi.)  liking  it!"  |  he  said  |  his  |  wife. 

yauna       maus-        nldu's-ayau        t'l'wau6       aigi       da'mhaudju  10 

"He  will  be  |  going  off  home,"  |  she  said  to  him  |  to  him  |  New  Moon 

k'1     tc'iga'lla     udji'ya     t'Ic     a'     ts-  !u'pes-k'  iea     ts-  !u'pes-k'  i«a 

her  |  father.  |  Old  person  |  he  said,  |  "Indeed!  |  His  is  good,  |  his  is  good." 

mdu's-ayauant'  l       hanea'ibak'  ica       wak!a'lp!ayautc'gu       mdo'-  12 

Now  going  off  home  |  when  it  was  morning  |  together  with  wife  |  now  he  went  back 

east. 

eandi«      nidii'p'it6      gi       d  jltc'  it^t'  p'  a'mauna      nidu'p'it«       gi 

He  went  back  as  far  as  |  to  |  Djitc'  ite  t'  p'  a'mauna,  |  he  went  back  as  far  as  |  to 

wl'tc'  uma?tena       k!a'n«aieic       p'adina'      k'uyaugu      p'a'us-aea€  14 

Wi'tc'umanena.  |  "Approach,  |  O  place!  |  Do  not  |  be  far  distant!" 

mdu'p'ite      gi      ha'up!uk!aina      m'du'anandi6      k'1      tc'iga'l- 

He  went  back  as  far  as  |  to  |  Ha'up!uk!aina,  |  now  he  arrived  back  home  |  his  |  for- 

mer father-place, 

madox      k'1      m'namadox  16 

his  |  former  mother-place. 


»8  One  might  expect  Tc!a*wl-  rather  than  Tc.'a'djawai-,  which  is  plural  in 
form.    Presumably  Bluejay  refers  also  to  his  brother  Wildcat. 

so  Eef erence  is  had  also  to  Wildcat 's  wife. 


66         University  of  California  Publications  in  Am,  Arch,  and  Ethn.  [Vol.  9 


BLUE  JAY'S  JOURNEY  TO  THE  LAND  OF  THE  MOON.IO° 

Many  were  the  people  that  lived  together  with  Bluejay.  He 
had  a  sweat-house  and  used  to  kill  deer.  Bluejay  had  as  wife 
"Wildcat  Woman.  Wildcat  Woman  became  pregnant  while  Blue- 
jay  was  killing  deer.  Bluejay  had  good  luck  as  hunter  and  had 
deer  meat  hanging  around  all  over  to  dry.  It  rained  and  it 
snowed.  The  woman  gave  birth  to  a  child,  gave  birth  to  it  inside 
the  sweat-house.  Bluejay  did  not  see  her  as  she  gave  birth  to 
her  child.  Wildcat  Woman  washed  her  boy.  Bluejay  came  back 
home.  "I  have  a  baby,"  said  Wildcat  Woman,  speaking  to 
Bluejay.  "Indeed!"  he  said,  speaking  only  a  little.  He  spoke 
very  slowly  as  he  answered  her.  During  the  night  she  washed 
her  boy,  and  when  it  was  daylight  Bluejay  stood  outside  the 
sweat-house.  He  shouted  around  to  his  people,  waking  them  up. 
' '  Get  up,  all  of  you ! ' '  His  voice  was  heard  in  the  east,  his  voice 
was  heard  in  the  west.  "Flake  your  flints!  Warm  up  your 
bows  over  the  fire !  Let  us  look  for  deer. ' ' 

The  people  did  so,  they  arose  while  it  was  not  yet  day.  The 
people  went  off  to  go  to  hunt  deer.  ' '  I  shall  walk  around  beside 
you.  My  wife  has  given  me  a  baby."101  The  people  went  off, 
those  people  now  hunted  deer.  But  Bluejay  did  not  hunt  deer ; 
he  just  walked  around  with  them.  When  it  was  dark  Bluejay 
returned  home  and  sat  down  where  he  was  always  accustomed 
to  sit.  Bluejay  had  one  boy.  When  he  had  been  growing  two 
days  (Bluejay  said  to  his  wife,)  "Give  the  boy  to  me."  Wild- 
cat Woman  gave  it  to  him  in  his  arms  and  Bluejay  fondled  him. 
"  He  is  very  pretty,  our  boy  is  very  pretty, ' '  and  he  played  with 
his  child.  Young  Bluejay  grew  older  and  the  young  man  came 
to  look  just  like  his  father. 

Young  Bluejay  played  on  the  side  of  a  smooth  hill  south  of 
the  house,  throwing  a  ball  up  hill  and  watching  it  roll  down.  In 


100  This  myth  is  one  of  the  suitor  tales  characteristic  of  northern  Cali- 
fornia.    It  is  a  variant  of  Curtin's  "Dream  of  Juiwaiyu  and  his  Journey 
to  Damhauja's  Country"  (op.  cit.),  pp.  425-42.     Damhauja  is  da'mhaudju, 
Jupka  corresponds  to  dju'ga  (gari'ei  dju'Tcga).    Though  fcf  e'tc.'iwala  "Blue- 
jay"  appears  (as  Keehowala)  in  Curtin's  version,  his  place  as  hero  is  taken 
by  Juiwaiyu. 

101  For  a  period  before  and  after  childbirth  hunting  and  fishing  were 
tabooed  to  the  husband.    Cf.  no.  xvn. 


1910]  Sapir:  Yana  Texts.  67 

the  morning  again  Bluejay  went  outside  the  house  and  shouted 
to  his  people,  "Wake  up,  all  of  you!  Hunt  for  deer!"  The 
people  did  so,  waking  up.  They  went  off,  went  to  hunt  deer. 
Bluejay  came  home  when  it  was  dark.  "Again  I  am  pregnant," 
said  Wildcat  Woman,  speaking  to  Bluejay.  Bluejay  laughed 
when  his  wife  said  that.  When  it  was  daybreak  again,  Bluejay 
went  off,  went  to  the  east.  He  did  not  hunt  deer,  but  merely 
walked  around  with  the  men.101  His  wife  gave  birth  to  another 
child.  She  gave  birth  to  it  on  the  north  side  of  the  house ;  Blue- 
jay  lay  on  the  south  side  of  the  house.  Bluejay  arrived  home. 
Again  she  had  a  baby,  and  she  said  to  Bluejay,  "I  have  given 
birth  to  a  child."  "Indeed!  It  is  good,"  (he  said),  and  the 
woman  washed  it  in  the  night-time.  In  the  morning  Bluejay  did 
not  go  away.  He  said,  "Give  him  to  me."  Young  Bluejay  was 
playing  outside.  He  was  playing  ball  on  the  hillside,  making 
balls  out  of  buckeyes.  When  it  was  full  day,  she  put  her  child 
in  Bluejay 's  arms.  He  took  his  child  in  his  arms  and  looked 
into  the  baby 's  eyes. 

Snow  was  falling  outside.  Bluejay  was  angry.  "I  do  not 
like  your  child,"  he  said  to  his  wife.  He  handed  it  back  to  her 
and  she  took  her  baby  back  to  herself.  "This  is  not  my  child. 
Another  man  has  given  you  that  child."  The  woman  cried  as 
Bluejay  told  her  that.  "Go  outside!"  said  Bluejay  to  the 
woman.  "Stay  outside!  I  do  not  like  to  have  you  stay  in  the 
sweat-house.  Take  the  baby  outside  with  you ! "  But  the  woman 
did  not  go  out.  Bluejay  arose  and  said,  "Give  me  your  child." 
He  snatched  his  boy  away  from  her  and  threw  him  out  of  the 
smoke-hole  towards  the  north,  while  the  woman  wept,  cried  for 
her  child.  "That  child  does  not  belong  to  me.  His  eyes  are  big, 
he  is  big-eyed.  Look  at  his  hands!  They  are  not  like  my 
hands,"  said  Bluejay,  speaking  to  the  woman.  "Your  child  has 
no  crest  on  his  head,  he  hasn't  it."  Bluejay  would  not  recognize 
him  as  his  child.  "That  one  outside  is  my  child.  He  has  a 
crest  like  me."102  The  woman  went  outside  after  her  child  and 


102  We  are  not  to  understand  that  Wildcat  Woman  had  really  been  guilty 
of  infidelity  to  her  husband.  Her  first  child  took  after  its  father,  her 
second  after  herself;  Bluejay  failed  to  see  the  point.  Sam  Bat'wl  used 
the  incident  to  point  a  moral  in  regard  to  marriages  between  people  of 
different  races. 


68         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

came  back  into  the  sweat-house,  holding  it  in  her  arms.  Again 
Bluejay  snatched  it  away  from  her,  and  again  he  threw  it  out  of 
the  smoke-hole  to  the  north.  "Go  out!  go  out!  go  out!"  The 
woman  took  her  child  up  into  her  arms  again,  but  did  not  come 
back  into  the  house.  Weeping,  she  stayed  outside,  and  built  a 
bark  house  for  herself. 

After  a  while  young  Wildcat  ran  around.  (Young  Bluejay 
asked  his  mother,)  "Why  are  you  staying  here  outside,  mother?" 
' '  He  has  driven  me  out  of  the  house. "  "  Mother,  I  am  going  to 
play  on  a  hill  a  short  distance  from  here  to  the  south.  I  shall 
take  this  one  along  with  me. "  "  Take  him  along,  take  him  along. 
Play  with  him,  play  with  him."  They  now  went  off  and  pro- 
ceeded to  play.  They  played  all  day  on  the  side  of  a  hill  to  the 
south.  Now  they  went  to  the  west,  playing.  Young  Wildcat  was 
now  grown  up.  Young  Bluejay  sat  down  on  a  rock  and  looked 
around,  thinking  to  himself,  "M'J  m'!"  Young  Bluejay  said 
within  his  heart,  ' '  You  have  thrown  my  brother  out  of  the  house, 
father."  He  arose  and  walked  west  all  day.  They  walked  till 
they  came  to  Wftc'umawfna.103  They  played,  swimming  in  the 
water.  "You  will  not  see  me  again,  father!"  (young  Bluejay 
said  to  himself).  Wildcat  called  for  her  children.  They  did 
not  come.  The  woman  ran  about  looking  for  them,  but  she  did 
not  find  her  children.  Bluejay  likewise  looked  for  them.  Then 
Bluejay  wept  and  put  dirt  on  his  face.  "Wai!"  said  Bluejay, 
"come  back,  my  son.  Where  can  you  have  gone  to?"  Young 
Bluejay  and  young  Wildcat  kept  going  west,  walked  until  they 
reached  D jitc'  itet'  p'  a'mauna.104  Young  Bluejay  sat  down,  while 
they  in  the  east  were  weeping.  Young  Bluejay  arose  and  walked 
as  far  as  Tcli'yu,105  where  they  sat  down. 

Silkworm106  was  living  all  alone  at  Teli'yu.  "Let  us  go  to 
our  uncle  and  rest  there,"  he  said,  speaking  to  young  Wildcat. 


103  An  Indian  village  on  South  fork  of  Cow  creek   (called  Sa'ldu  Cow 
creek,  i.e.,  "white  man's  Cow  creek,"  by  Indians),  at  a  distance  of  about 
five  miles  east  of  Millville,  probably  near  the  present  hamlet  of  Clough.     It 
was  formerly  the  site  of  a  salt  marsh. 

104  An  Indian  village  on  Bear  creek,  south  of  Cow  creek. 

105  A  bare,  rocky  spot  between  the  mouth  of  Bear  creek,  which  flows 
into  the  Sacramento,  and  what  is  now  Ball's  Ferry. 

106  The  wild  silkworm,  feeding  on  poison  oak. 


1910]  Sapir:  Yana  Texts.  69 

"I  wish  that  there  may  come  to  me  two  bows  and  many  arrows. 
I  wish  that  there  may  come  to  me  an  otter-skin  quiver  full  of 
arrows."  So  it  happened;  the  bows  and  arrows  came  to  him. 
Now  they  started  in  to  shoot,  shooting  their  arrows  in  rivalry. 
Both  of  them  shot  with  great  strength.  Young  Blue  jay  shot  and 
sent  his  arrow  to  a  great  distance  to  the  south.  ' '  Now  you  shoot ! ' ' 
said  young  Bluejay,  and  young  Wildcat  shot  his  arrow,  sending 
it  off  to  a  great  distance.  "It  is  good  now,"  said  young  Bluejay. 
Young  Bluejay  slung  his  otter-skin  quiver  over  his  shoulder,  and 
young  Wildcat  did  likewise.  Now,  when  it  was  dark,  they  walked 
on  to  the  west.  They  looked  into  Silkworm's  house ;  young  Blue- 
jay  entered.  He  had  his  javelin  sticking  in  the  ground  where  he 
was  accustomed  to  sit.  Silkworm  looked  outside  and  said, ' '  He ! ' ' 
as  he  put  out  his  hand  for  his  javelin.  "Who  are  you  two?" 
"It  is  I,  uncle."  "You  call  me  uncle,  do  you?  Well!"  said 
Silkworm,  ' '  come  in  and  sit  down. ' '  The  two  of  them  sat  down. 
"Whence  do  you  come?"  "We  come  from  BaVxa."107  "In- 
deed ! "  "  My  father  threw  this  brother  of  mine  here  out  of  the 
house,  because  he  thought  he  was  another  man's  child."  "In- 
deed ! ' '  said  the  old  man.  ' '  Whither  are  you  going ? "  "I  intend 
to  go  to  see  the  New  Moon  Chief  of  the  West. ' '  The  New  Moon 
Chief  of  the  West  dwelt  to  the  west  on  this  side  of  the  Sacramento 
river.  ' '  I  intend  to  woo  his  daughter.  I  should  like  to  have  his 
daughter."  " Indeed !"  said  Silkworm.  "Hehe''!  That's  a  bad 
place.  Many  are  the  people  whom  he  has  killed.  People  go  to 
woo  his  daughter,  and  he  kills  them."  He  had  many  children 
and  people  that  belonged  to  him.  "How  is  it  that  he  kills  peo- 
ple ? "  "  He  fills  a  pipe  with  the  bones  of  dead  people,  he  makes 
tobacco  out  of  the  bones  of  dead  people.  He  fills  his  pipe  with 
the  brains  of  dead  people,"  said  Silkworm.  "First  he  smokes 
awray  at  his  pipe;  then  he  offers  his  pipe  to  the  people.  The 
people  smoke;  they  who  have  come  to  woo  his  daughter  smoke 
and  drop  back  dead.  Then  New  Moon  Chief  throws  out  to  the 
north  those  whom  he  has  caused  to  die.  Many  are  the  people 
that  have  died  in  that  way." 

10*  An  Indian  village  situated  on  a  high  hill  between  North  Fork  of  Cow 
creek  ("Old  Cow  creek")  and  South  Fork  of  Cow  creek  ("Sa'ldu  Cow 
creek").  It  is  about  twenty  miles  east  of  Millville  on  the  so-called  Tama- 
rack road. 


70         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

Young  Bluejay  listened  to  him.  "Well,"  (he  said,)  "let  us 
go  to  see  him. "  "I  shall  go  along  with  you,  my  nephews, ' '  said 
Silkworm.  Now  they  went  to  the  west,  walked  down  the  small 
hills  toward  the  west.  Two  women  were  sitting  on  the  east  side 
of  the  sweat-house.  Bluejay  tied  his  hair  up  round  into  a  top- 
knot, he  wrapped  his  hair  around.  "Let  me  sit  down  there  in 
your  hair,"  said  Silkworm,  and  Bluejay  seated  him  there  in  his 
hair.  ' '  I  shall  look  down  from  your  right  side, ' '  said  Silkworm. 
' '  When  you  enter  the  house,  do  thus.  Set  your  back  to  him  as  you 
sit  down,"  thus  said  Silkworm,  he  himself  talking.  Now,  when 
it  was  dark,  they  all  entered  the  sweat-house  and  sat  down  with 
the  women.  New  Moon  Chief  turned  to  look,  looked  across  the 
sweat-house  to  the  east.  ' '  What  sort  of  person  is  that  yonder  ? ' ' 
(he  said  to  his  daughter).  "I  do  not  know.  He  is  a  stranger." 
' '  Give  me  the  pipe.  I  shall  fill  it. ' '  He  rolled  his  tobacco  in  his 
hands,  and  filled  his  pipe.  Now  New  Moon  Chief  finished  smok- 
ing. "There!  Give  it  to  my  son-in-law.  Let  my  son-in-law 
smoke."  The  woman  took  the  pipe  and  said  to  Young  Bluejay: 
"Take  it."  Now  Bluejay  smoked.  It  was  not  really  Bluejay 
that  smoked,  it  was  Silkworm  that  smoked  the  dead  people's 
bones.  He  shook  the  ashes  out  of  his  pipe  and  handed  it  back  to 
him.  Again  he  filled  the  pipe.  "What  has  he  been  doing,  that 
he  does  not  perish?"  said  New  Moon  within  his  heart.  Again 
New  Moon  filled  his  pipe  (and  said  to  his  daughter),  "There! 
Give  it  to  my  son-in-law.  Let  my  son-in-law  smoke."  Young 
Bluejay  smoked.  New  Moon  looked  across  the  sweat-house  to  the 
east  (and  said  to  himself),  "What  can  he  have  been  doing,  that 
he  does  not  perish?"  Truly  it  was  Silkworm  there  that  was 
smoking,  only  it  looked  as  though  young  Bluejay  was  smoking. 
Young  Wildcat  alone  did  not  smoke.  Now  New  Moon  became 
frightened,  for  Bluejay  did  not  perish.  He  stopped  filling  his 
pipe. 

In  the  middle  of  the  night  Bluejay  unwrapped  his  hair  and 
took  Silkworm  there  out  of  his  hair.  He  put  him  over  to  the 
north  side,  close  to  the  ladder108  of  the  sweat-house.  Silkworm 


108  To  sleep  at  the  foot  of  the  ladder  near  the  fire  was  a  sign  of  low 
station.  waft*a'urisi,  "he  sits  at  the  foot  of  the  ladder,"  means  "he  is  an 
illegitimate  child." 


1910]  Sapir:  Yana  Texts.  71 

slept.  He  wrapped  himself  about  with  a  blanket  while  he  slept 
at  the  ladder,  so  that  New  Moon  did  not  see  Silkworm.  In  the 
morning  the  woman  said  (to  Bluejay),  "We  are  without  fresh 
meat.  We  have  not  been  eating  deer  meat.''  "Indeed!"  said 
Bluejay.  "Give  me  a  basket-pan."  He  had  put  a  big  round 
lump  of  deer  fat  in  his  quiver.  He  cut  the  deer  fat  into  slices 
and  put  some  into  the  basket-pan.  He  gave  it  to  New  Moon. 
"Give  me  another  basket-pan,"  (said  Bluejay).  It  was  given 
to  him.  He  sliced  off  some  pieces  of  deer  fat  and  again  gave  them 
to  her.  She  put  it  over  to  the  west  side.  "Give  me  another 
basket-pan,"  said  Bluejay.  He  spoke  to  the  deer  fat,  "Do  not 
become  less.  Remain  always  big."  At  last  there  was  no  more 
deer  fat  left. 

' '  Go  over,  now,  across  the  river  to  the  east, ' '  said  the  Ya'ewi109 
people.  ' '  The  people  over  on  the  east  side  talk  as  if  they  had  a 
good  time.  One  does  not  often  hear  people  talking  over  there. 
Someone  must  have  come  to  woo  his  daughter,  that  is  why  they 
are  happy."  One  man  went  across  the  river  to  the  east.  He 
arrived  on  the  east  side  and  saw,  this  one  young  man,  young 
Bluejay  and  Wildcat.  "Heh!"  said  New  Moon,  "what  are  you 
looking  in  for?  Do  you  think  that  I  am  dead?"  The  Ya^wi 
man  hastened  back  home ;  he  returned,  crossing  the  river  to  the 
west.  ' '  A  suitor  has  come, ' '  he  said  to  the  Ya'ewi  people.  Many 
were  the  Ya'*wi  people  on  the  west  side.  "Did  you  see  him?" 
said  the  Ya'«wi.  "Yes."  "Who  is  it?"  "A  Tc< uno'ya. "109 
"Indeed!"  All  the  Ya'cwi  people  were  angry.  Fish  Hawk 
Chief,  Crane  Chief,  the  Ya'ewi  chief,  Heron  Chief,  Salmon  Trout, 
the  Ya/ewi  chief,  and  Big  Acorn  Pestle, — that  many  were  chiefs. 
"What  are  we  going  to  do?"  said  the  Ya/ewi  people.  "Let  us 
catch  salmon."  Now  they  started  in  to  get  salmon,  speared  for 
salmon  in  the  river.  "Hasten  across  the  river  to  the  east.  Go 
and  tell  the  people  of  New  Moon. ' '  Some  one  hastened  to  go  to 
tell  him.  "They  are  fishing  for  salmon.  Fish  Hawk  has  sent 
for  you  people  to  come. "  "  Indeed ! ' '  said  the  New  Moon  people 
assembled  together. 

109  Td'fwi  is  now  used  as  a  general  term  for  Wintun  Indians,  Tc*  uno'ya 
is  "easterner,"  more  specifically  Hat  Creek  Indian  (the  Hat  Creek  Indians 
occupied  Hat  creek  and  Burney  valleys  immediately  to  the  east  of  the 
Yanas). 


72         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

New  Moon's  people  shot  and  speared  salmon,  but  the  others 
seized  them  and  carried  them  over  to  their  side,  to  the  west ;  Fish 
Hawk's  people  pulled  the  salmon  across  to  the  west,  not  letting 
them  have  them.  "Where  are  they?"  taunted  the  Ya'«wi  people, 
"where  are  our  friends  from  the  east?"  "Do  not  you  two  go 
off!"  said  the  woman  to  Bluejay  (and  Wildcat).  "Do  you  stay 
right  here  at  home!"  "We  are  tired,"  said  Bluejay.  "Let  us 
go  and  see  how  the  people  are  spearing  salmon.  Let  us  go  off 
after  them."  They  did  so,  he  and  young  Wildcat  went  off  after 
them.  They  stood  by  the  river.  The  Ya/ewi  looked  across  the 
river  to  the  east  and  said,  "Hehe!  Here  are  our  friends  from 
the  east."  The  (New  Moon  people)  were  not  catching  any  sal- 
mon, the  Ya'«wi  alone  had  many  salmon.  "Give  me  one,"  said 
Bluejay  to  his  brothers-in-law.  "Give  me  a  salmon-spear  pole. 
I  am  going  to  spear  salmon. ' '  He  was  given  a  pole.  Fish  Hawk 
kept  on  doing  thus,  spearing  salmon.  There  was  a  big  salmon 
right  in  the  middle  of  the  river.  Bluejay  shot  at  the  salmon  and 
speared  it,  also  Fish  Hawk  speared  that  same  salmon.  Fish 
Hawk  pulled  the  salmon  across  to  the  west  with  strength,  also 
Bluejay  pulled  the  salmon  across  to  the  east  with  strength. 
Bluejay  jerked  the  salmon  over  to  the  east  side  together  with 
Fish  Hawk's  pole,  he  pulled  it  right  out  of  his  hand.  The  New 
Moon  people  and  Bluejay  went  off  home.  Young  Bluejay  went 
off,  carrying  the  salmon  on  his  back,  while  the  Ya'^wi  said,  ' '  He ! 
The  man  from  the  east  has  beaten  us. ' ' 

' '  What  shall  we  do  ? "  said  Fish  Hawk.  ' '  Let  us  get  fish  with 
a  seine  net.  Let  us  fish  with  a  net.  Go  and  tell  New  Moon, 
'  Let  us  fish  with  a  net  for  the  day ! '  '  Some  one  hastened  across 
the  river  to  the  east  (and  said),  "He  sends  for  you  to  come." 
"Indeed!"  said  New  Moon.  New  Moon  with  great  numbers  of 
his  people  went  off.  "Now!"  said  Fish  Hawk,  and  they  swam 
into  the  water  to  fish  with  seine  nets.  They  placed  a  water  grizzly 
down  on  the  bottom  of  the  river.  "Catch  hold  of  Bluejay," 
said  the  Ya'^wi  people  to  this  water  grizzly  here.  Now  the 
water  grizzly  stayed  there  in  the  water,  deep  down.  "Hu!" 
Bluejay  swam  in  the  river,  swam  southwards  in  the  water  with 
the  seine  net.  But  the  salmon  did  not  swim  into  the  net,  for 


1910]  Sapir:  Tana  Texts.  73 

they  themselves  had  swum  to  the  south  in  the  water.  There  were 
ten  people — five  were  Ya'^wi,  five  were  New  Moon  people.  Sud- 
denly Bluejay  was  dragged  down  into  the  water,  the  water 
grizzly  had  caught  hold  of  him.  Bluejay  did  not  come  up  again 
from  the  water.  All  the  other  people  came  out  of  the  river,  no 
longer  fished  with  their  seine  nets.  The  Ya'^i  people  shouted 
as  Bluejay  was  pulled  down  by  the  water  grizzly.  The  New 
Moon  people  all  wept  for  him  and  went  off  home  to  cry.  "My 
brother-in-law  is  dead,  as  he  has  been  pulled  down  by  a  water 
grizzly,"  (they  said),  while  the  Ya'^wi  people  shouted  for  joy 
and  clapped  their  hands. 

Bluejay  spoke  to  the  water  grizzly,  "It's  I,  uncle."  "In- 
deed!" said  the  water  grizzly,  "so  it's  you,  is  it?  Take  off  my 
skin."  He  did  so,  took  off  the  water  grizzly's  skin.  The  water 
grizzly  did  not  kill  Bluejay.  "Take  my  hide  home  with  you. 
Go  off  back  home,"  said  the  water  grizzly  to  Bluejay.  "Pray 
hang  up  this  hide  of  mine  outside  the  sweat-house. ' '  Then  Blue- 
jay  went  back  home  from  out  of  the  water,  and,  when  he  had 
arrived  home,  he  hung  up  the  water  grizzly's  hide.  Young  Wild- 
cat was  speaking,  "Keep  still,  all  of  you!  Do  not  weep!"  he 
was  saying  to  the  New  Moon  people.  "  I  do  not  think  that  Blue- 
jay  is  dead,  he  will  soon  come  back  home."  They  wept  no  more, 
ceased  to  cry.  "Well,"  said  the  Ya'^vi,  "they  have  stopped  cry- 
ing. Do  one  of  you  go  over  now  across  the  river  to  the  east. 
Go  and  see!"  said  the  Ya'^wi.  One  Ya'«wi  hastened  across  the 
river  to  the  east  in  order  to  see.  The  water  grizzly's  hide  was 
hanging  outside.  The  Ya'ewi  hastened  back  home,  having  seen 
the  water  grizzly's  hide.  Then  he  told  the  news  to  the  Ya'«wi, 
"The  water  grizzly  has  been  killed,  Bluejay  has  come  back 
home. ' '  Then  the  Ya/ewi  people  wept,  wept  for  the  water  grizzly. 

"What  shall  we  do?"  said  the  Ya'ewi.  "Let  us  hunt  deer 
and  let  us  make  a  rattlesnake.  Go  to  tell  the  New  Moon  people." 
They  did  so,  went  across  the  Sacramento  river  to  the  west  to 
hunt  deer.  A  rattlesnake  was  put  down  on  the  trail,  and  the 
Ya/ewi  people  proceeded  north  to  hunt  deer.  "Where  are  those 
eastern  men?"  (said  they  to  New  Moon).  "They  must  be  back 
there  somewheres,  coming  from  the  south,"  said  the  New  Moon 


74:         University  of   California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 

people  to  the  Ya'ewi.  They  two  were  indeed  coming  from  the  south 
on  the  trail.  (The  Ya'ewi)  had  placed  a  rattlesnake  down  on  the 
trail,  it  was  coiled  around  a  bush.  Bluejay  stepped  on  the  rat- 
tlesnake. The  rattlesnake  jumped  up  and  wound  himself  about 
his  legs,  encircling  him  completely.  Bluejay  trampled  upon  him 
with  his  feet,  kept  stamping  on  the  rattlesnake,  and  cut  him  all 
to  pieces.  He  killed  the  rattlesnake.  The  Ya'ewi  people  wept 
again  (when  they  saw)  that  the  rattlesnake  had  been  killed. 
Bluejay  went  off  home.  In  the  morning  he  started  off  to  go  back 
and  said  to  his  wife,  "Tell  the  New  Moon  people  that  I  am 
going  back  home.  I  am  tired  now  of  this  place.  Come  along 
with  us  if  you  like, ' '  he  said  to  his  wife.  ' '  He  is  about  to  go  off 
home,"  she  said  to  New  Moon,  her  father.  "Indeed!  He  is 
right,  he  is  right. ' '  In  the  morning  he  went  back  home  with  his 
wife.  He  went  back  going  east,  went  east  till  he  arrived  at 
D  jitc' itef  p' a'mauna,  went  back  till  he  arrived  at  Wi'tc'umawena. 
"Get  nearer,  land!  Do  not  be  far  off!"  he  said.  He  went  back 
till  he  arrived  at  Ha'up  !uk  !aina.110  Now  he  arrived  back  home 
to  where  his  father  and  mother  were. 

V.    THE  CREATION  OF  THE  YANA. 
biri'mcali        aidju        tc'iga'lla        t'I/ei        k!a'ltc!auna        gi 

"Where  is  |  the  your  |  father?"  |  he  said  |  Lizard  |  to 

2  p'a'ndjuwa       k'u's-indj       mits-Itc'iga'M       a'       u5mitc!i'shada- 

Cotton-tailed  Rabbit.  |  "Not  I  am  |  have  father."  |  "Indeed  1  |  We  are  two,  as  it  seems, 

enigi      k'uyau      mits-  Its-'  iga'M      k'ii's      aidj      ya'na      'i'nda- 

not  being  |  have  father.  |  Not  are  |  here  |  people.  |  Let  us  make  them 

4  hacnig       ya'na       metek!u'idjile        gi       bl'wi       ate'ih        aidji 

people!"  |  They  marked  out  ring  with  stick  |  at  |  earth.  |  "What  is  |  the 

'i'ndaeenig      ya'na       t'i'mp'aumtclit^t'        wadja'waldi6      i'na 

our  making  therewith   |  people?"   |  they  said  to  each  other  about  it.    |   "Put  down  on 

ground   |    sticks!" 

6   '6'djawaldiw«t'e       gi       itcle'gi      '  o' s-iwa'iwaldi6      aigi       dja'u- 

They  put  them  down  on  ground   |    to    |   small  sticks.    |   They  caused  to  be  twenty  on 

ground  |  at  it  |  south 

rp'a        Vs-iwa'iwaldi6        aigi        dja'um'dji        Vs-iwa'iwaldie 

they  caused  to  be  twenty  on  ground  |  at  it  |  west,  |  they  caused  to  be  twenty  on  ground 


no  A  spot  with  many  high  rocks  on  South  Fork  of  Cow  creek,  above 
Wi'tc'uman£na. 


1910]  Sapir:  Yana  Texts.  75 

aigi      dja'udjanna      Vs-iwa'iwaldie      aigi      dja'uhauna      k'u'« 

at  it   |   north,    |    they   caused   to  be  twenty  on  ground    |    at   it    |   east.    |    Not  were 

aitc      i'na     gi     iye'mairiklu      ts-!upea'ndis-i      t'i'e      ai      pVn-    2 

the  |  sticks  |  at  |  center.  |  "Now  it  is  good,"  |  they  said  |  they  |  Cotton-tailed  Rabbit 

djuwa      k  la'ltc  lautc'  gux      'o'djahau*      gi      gi'laun*      gi      ei'na 

together  with  Lizard.  |  He  placed  east  |  at  |  east  over  mountains  |  to  |  sticks, 

'6'djadjame        u's-iwa'imauna         '6'djat'p'a6        o'djagilm'dji6    * 

he  placed  north   |  being  twenty,   |  he  placed  them  south,    |   he  placed  them  west  over 

mountains 

gi      u' s-iwa'imauna      '6'djabatla'ltclind      aigi      ei'na 

at   |   being  twenty.    |   Now  he  had  placed  them  all  in  all  directions   |   to  them   |   sticks. 

k'u'ba6       aitc       i'na       gi       iye'mairiklu       k'u'p'au6       i'na    6 

Not  any  more  were  |  the  |  sticks  |  at  |  center,  |  not  were  for  it  |  sticks. 

wadja'waldimint'guea         itc  le'gimint' gu         gi         iye'mairiklu 

"Place  any  kind  down  on  ground  |  any  kind  of  small  sticks  |  at  |  center  I 

dja'ulip  !anna'is-iei     itc' i'tehauya'      da'mbus-ap  !anna'is-i«i     djau-    8 

They  will  be  very  tall  |  people  off  east,   |  they  will  be  very  handsome.   |   They  will  be 

very  tall 

lip  !anna'is-iei       itc'  itet'  p'  aya'       da'mbus-ap  !anna-is-iei       t'u'wi- 

people  off  south,   |  they  will  be  very  handsome.   |  So  also  will  be 

nigus-iei         ite'mem'djiya'         dambus-aplanna'is-in         dja'uli-  10 

people  off  west,   |  they  will  be  very  handsome  |  being  tall 

mauna       'i's-iwi       t'  u'winigus-in       ite'it^jamya'       da'mbus-a- 

men.  |  So  also  will  be  |  people  off  north  |  being  handsome 

yauna     dja'uliyauna     t'u'andi*     '  6'd  jabaleandie     i'na     nitc'it*-  12 

being  tall."  |  Now  he  did  it.  j  Now  he  took  them  up  |  sticks,   |  he  went  off  east 

ha'ue         p'a'ndjuwa         p*  au's-amauna         '6'djawaldie         aigi 

Cotton-tailed  Rabbit  |  being  far  distant,  |  he  placed  them  down  on  ground  |  to  them 

ei'na      nidu'k'indi6      ai      p'a'ndjuwa       gi       gi'launa      '6'dja-  14 

sticks.   |   Now  he  came  back   |   he   |   Cotton-tailed  Rabbit   |   at   |   east  over  mountains.    | 

He  placed  them  south 

t'p'a«       gi       dja'urp'a       gi       «i'na       u' is-iwa'imauna       nidu'- 

at  |  south  |  to  |  sticks  |  being  twenty.  |  Now  he  again  came  back 

k'it'imai*      p'a'ndjuwa      'o'djagi'lm'dje6      gi      <i'na      '6'dja-  16 

Cotton-tailed  Rabbit.   |   He  placed  them  west  over  mountains  |   at   |  sticks.   |   He  placed 

them  north 

djame       gi       eitc' itedja'nna       ma'llapJamau       ei'na       '6'dja- 

at  |  off  north.  |  "Being  bad  |  sticks  |  let  us  place  them  down  on  ground 

waldihaenigi      gi      iye'mairiklu      k'u'andis      aitc      ts-Iumemau  18 

at  |  center!  |  No  longer  are  |  the  |  being  good 

i'na      wo      u'mitcli'mauya      gaya'mtc!iei 

sticks."    |    "Yes I"   |   being-two  persons   |   they  talked  to  each  other. 


76         University  of  California  Publications  in  Am.  Arch,  and  EtJin.  [Vol.  9 


THE  CREATION  OF  THE  YANA.111 

"Where  is  your  father?"  said  Lizard  to  Cottontail  Rabbit. 
"I  have  no  father."  "So!  It  seems  that  neither  of  us  have 
any  father.112  There  are  no  people  here.  Let  us  make  people !" 
They  marked  out  a  ring  on  the  ground  with  a  stick.  "Where- 
with are  we  going  to  make  people?"  they  said  to  each  other. 
(Cottontail  Rabbit  said,)  "Put  sticks  down  on  the  ground." 
He  put  small  sticks  down  on  the  ground.  He  put  twenty  sticks 
down  on  the  south  side,  he  put  twenty  down  on  the  west  side, 
he  put  twenty  down  on  the  north  side,  he  put  twenty  down  on 
the  east  side.  There  were  no  sticks  in  the  center.  "It  is  good 
now,"  said  Cottontail  Rabbit  and  Lizard.  (Lizard)  took  some 
sticks  across  the  mountains  to  the  east,  twenty  sticks  he  took  to 
the  north,  he  took  sticks  to  the  south,  twenty  sticks  he  took  across 
the  mountains  to  the  west.  Now  he  had  placed  all  the  sticks  in 
every  direction. 

There  were  no  sticks  left  for  the  center,  there  were  no  sticks 
for  it.  ' '  Put  down  any  sort  of  sticks  in  the  center.  The  people 
of  the  far  east  will  be  very  tall,  they  will  be  very  handsome.  The 
people  of  the  far  south  will  be  very  tall,  they  will  be  very  hand- 
some. So  also  will  be  the  people  of  the  far  west;  they  will  be 
very  handsome  and  the  men  will  be  tall.  So  also  will  be  the 
people  of  the  far  north,  handsome  and  tall."  Now  he  did  it. 
Cottontail  Rabbit  took  up  the  sticks  and  went  off  a  great  distance 
to  the  east.  He  put  the  sticks  down  and  returned  from  the  east 
over  the  mountains.  Cottontail  Rabbit  put  twenty  sticks  down 


in  This  and  the  following  are  the  only  incidents  of  the  creation  myth 
that  could  be  procured.  Of  a  creation  from  out  of  a  primeval  watery  waste, 
referred  to  by  Dixon  in  his  "Northern  Maidu,"  p.  339,  as  possessed  in 
common  by  the  Maidu,  Achoma'wi,  and  Yana,  Sam  Bat'wl  knew  nothing. 
This  inclusion  of  the  Yana  with  the  Maidu  and  Achoma'wi  probably  rests 
on  an  oversight,  as  Dixon 's  own  version  of  the  creation  of  the  Yana  fails 
to  corroborate  his  statement  (see  below,  Part  III,  no.  i).  The  crea- 
tion of  the  Yana  from  sticks  is  in  Curtin's  "First  Battle  in  the 
World  and  the  making  of  the  Yana"  (op.  cit.,  pp.  467-84)  credited  to  Jupka 
(silkworm),  instead  of  to  Lizard  and  Cottontail  Babbit  (p.  483).  The 
scene  of  this  myth  is  laid  at  Wama'rawi,  an  Indian  village  at  the  cone  north 
of  Battle  creek  and  several  miles  west  of  the  present  Shingletown. 

112  This  curious  prelude  is  probably  intended  to  show  that  no  one  had 
as  yet  been  born. 


1910]  Sapir:  Tana  Texts.  77 

in  the  south  and  again  returned.  He  placed  sticks  across  the 
mountains  in  the  west,  he  placed  sticks  off  in  the  north.  "Let 
us  put  down  bad  sticks  in  the  center.  There  are  no  more  good 
sticks  here."  "Yes,"  said  those  two  persons  talking  to  each 
other.113 

VI.    ORIGIN  OF  SEX,  HANDS,  AND  DEATH. 
ba'iru»iet'         aitc        plu'diwi        niha'teyauna        nidu'aM^' 

They  went  to  hunt  deer  |  the   |  women.   |  Going  out  to  no  purpose   |  they  arrived 

home 

'i's-iwi114     plu'diwi114     wa'witc' aiyauna       s-a'wiyauna115     p!u'-    2 

men,  |  women  |  pounding  acorns  |  making  acorn  bread  |  women 

diwi       gi       wa'wi       ba'irut'  imaic       'i's-iwi       k'ue       awedjl' 

at  |  house.  |  Again  they  went  to  hunt  deer  |  men.  |  Not  they  were  |  be  killed 

ba'na      'i's-iwi      wadu'klam*      aitc     plu'diwi     k'      wa'witc'ai-    4 

deer  |  men.  |  They  were  finished  |  the  |  women  |  their  |  pounding  acorns 

yauna      baleo'rk'ic      aitc      tlu'ina      ileo'      ba'igumaun      o'ra6- 

when  it  was  up  east  on  hill  |  the  |  sun  |  up  east  on  hill.  |  Being  one  |  they  killed  it 

dji«      gi      ba'na      bu'ls-djamau      ha'djan6      'i's-iwi      k!unwet'     6 

to  I  deer  |  being  three  times  |  be  ten  |  men ;   |  and  they  were 

t'u'k'aina«a       'i's-iwi       bu'ls-dja*       ha'djan*       aitc       plu'diwi 

do  likewise  |  men,  |  they  were  three  times  |  be  ten  |  the  |  women. 

djamara'm*       aitc       ya'na       k'uya'u       amedji'       ba'na       gi     8 

They  had  no  fresh  meat  to  eat  |  the  |  people  |  not  being  |  be  killed  |  deer  |  by 

'i's-iwi     malla'plasi'      atc'I'h     adji     t'u'^nig     t'I'«     ai     plu'- 

men.  |  "It  is  bad.  |  What  is  the  |  our  doing?"  |  they  said  |  they  |  women. 

diwi      k'us-      am€djl'      ban      ai      is-iwi^      'i'ndahacnig      'is-iw  10 

"Not  are  |  be  killed  |   deer  |  they   |  men."   |   "Let  us  make  |  men 

a'idj      plu'diwi      'a'ha      mdu'a7i.et'       'is-iwi^      mikla'i6      aitc 

these  here  |  women!"  |  "Yes I"  |  They  arrived  home  |  men,   |  they  were  angry  |  the 

'is-iwr         mi'liyau         k'         ya'iklalplayauna110         malla'plas-i  12 

men  |  whipping  them  |  their  |  wives.  |  "It  is  bad. 


us  The  meaning  of  this  is  that  the  Yanas  were  made  of  shorter  stature 
than  the  surrounding  tribes.  Cf.  Powers'  "Tribes  of  California,"  pp.  275, 
276,  for  a  confirmation  of  this  opinion. 

ii4 By  rt's.wi  "men"  is  here  and  in  what  follows  meant  those  who 
were  then  supposed  to  act  as  men,  but  who  are  now  women;  by  p.'u'diwi 
"women"  is  meant  those  who  later  became  men. 

us  s-dwi-  formed  from  s-au-  ' '  acorn  bread. ' ' 

net.e.,  later  husbands,  ya'ik.'alp.'ayauna  is  plural  of  wa'k  !alp  Sayauna  as 
verb  yai-  "  sit "  is  plural  of  wa-. 


78         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.9 
'  i'ndaha€nig     ma'riemi      'i's-iwi      k!u'nihaenig      'i'nda6     'i's-iwi 

Let   us  make    |    woman    |    men    |    and  let   us    |    make    |    men 

2  ai      ma'riemiha117 

they  |  formerly  woman!" 


hanea'ibak'  ieaN         ba'iruwetT         yu'waldi6 

They  now  went  off  |  when  it  was  early  morning,    |   they  went  to  hunt  deer.   |   He 

built   fire   on   ground 

4  aigi        dja'uhauna        ba'igumauya       nik'i'ndi6       aitc        ya'na 

at   it    |    east    |    being-one   person.    |    Now  they   came    |    the    |   people 

'i's-iwi      ba'iyauna      ba'igumauna      djuk!una'7iet'ir       ai      yu'- 

men  |  hunting  deer,  |  being  one  |  he  sat  there  |  he  |  who  had  built  fire. 

6  chav     baholeo'luigumauna      aitc      kla'ina      bo'djaeam€t'       aigi 

Being  smooth  and  round  [  the   |  stones   |  he  put   |   them  into  fire   |   at  it 

ea'una      gi      kla'ina      wadji'lef       aigi      ea'un       aite      bai«r 

fire   |   to    |   stones.    |   They  sat  around   |   at  it   |   fire   |    the   |   ones  hunting  deer. 

8  ba'igumauyana  '     djuk  !unea'€i        k'u        de'wai*        ai        'i's-iwi 

Being-one  person  |  he  was  sitting  there.  |  Not  |  they  saw  |  they  |  men 

aigi       a'umadu      k'imet'       de'wai6      ai       kla'ina      dlma'neai- 

at  it   |  fire  place,   |  not  they  were  |  see   |  them  |   stones.   |   Suddenly  they  were 

10  gunet'      ba'p'at!a'ltc!ie      ai      klaih      aigi      a'umadur      dja'u- 

burst  asunder   |    they   |   former  stones    |    at  it   |   fire  place,    |   they  flew  about  in  all 

directions. 


tc  !k'  ididibiH'  ir         s--|-         t'l'w^'i^         '  anma'up  lannain         ai 

"S*  I"  |  they  said  |  being  very  many  |  they 

12  'i's-iwihav      p'itlalla'uma6 

former  men,  |  their  private  parts  were  cleft. 

'  i'ndahaenig       'is-iw        a'idja        t'u'eandi        '  i's-i«ayauandi 

"Let  us  make  |  men  |  these  here!"  [  They  did  so  |  now  being  male. 


14  ma'riemind      ai      'i's-ihaN      ya'ik!unaandie      gi      wawiv      wa'- 

Now  female  |  they  |  formerly  men  |  now  they  stayed  |  at  |  house  |  pounding  acorns 

witc'aiyauna        s-a'wiyauna        ba'imndiei        o'medjindie        gi 

making  acorn  bread.  [  Now  they  went  to  hunt  deer,  |  now  they  killed  |  to 

16  ba'na      dawema'una      wa'k!dibilet'       aitc      p'a'ndjuwa      fehe- 

deer   |   being  many.   |   He  arose   |  the   |   Cotton-tailed  Rabbit.    |    "HehehS!" 

he'  +      t<i'wet'ix      fa'haeax      tc  !upea'ndis-i      owdji'yauant'  (      gi 

he  said.  |  "Yes  !   |  it  is  good  now  |  they  now  killing  |  to 


117  One  would  rather  have  expected  p  lu'diwi  ' '  women, ' '  ma'rifmi  being 
singular ;  ma'riemi  may,  however,  be  taken  to  denote  ' '  female ' '  without  ref- 
erence to  number. 


1910]  Sapir:  Yana  Texts.  79 

ba'na      mini'np' auk' i«a    tc!u'pes-i       amedjl'yau       bana      s-awi« 

deer.  |  Look  at  them!   |  they  are  good  |  being  killed  |  deer."  |  They  made  acorn  bread 

ai       plu'diwi       wa'wite'ai*       ai       plu'diwi       'ehe'c       k'uVt'     2 

they    |    women,    |   they  pounded   acorns   |   they    |    women.    1    Hehe'£!    |    Not  they  were 

dila'ue      aitc      ya'na      'a'nplannam^'       aitc      ya'na      metcli 

die  |  the  |  people,  |  they  were  very  many  |  the  |  people.  |  Coyote 

t'lVt'        k'u'sindj        klu'ndjupla*       'a'nyaun       aitc       ya'na    4 

he   said,    |    "Not   I   am    |    like    |   being  many    |    the    |   people. 

'a'nplannais-      ai      plu'diwi      'a'nplannais-      aitc      'i's-iwi      gi 

They  are  very  many  |  they  |  women,   |  they  are  very  many   |  the  |  men   |  at 

p'  a'dibanauma         '  a'np  lannais-         aitc       'ama'itclg118         aigi  6 

every  place,    |   they  are  very  many   |   the   |   children    |    at  it 

p' a'dibanauma      k'u       dlla'ue      aitc      ya'na      ha'ba«i      k'u'e 

every  place."  |  Not  |  they  died  |  the  |  people,  |  they  became  old,  |  not  was 

aitc       ma't'iyauna       k'u'e       aitc       gal«a's-i       ma'tladjuiyauna  8 

the  |  poisoning  by  magic,   |  not  was  |  the  |  one  who  cries  |  when  it  is  winter. 

gayawet'iv      k'u'w^       aitc      gimabana'umas-i      glma'w^      aitc 

He  spoke.  |  They  were  not  |  the  |  every  one  that  understands.  |  He  understood  |  the 

p'a'ndjuwa       gima'wet'        aitc       da'ridjuwa       gima'?iet'        aitc  10 

Cotton-tailed  Rabbit,   |  he  understood  |  the  |  Gray  Squirrel,   |  he  understood  |  the 

kla'ltclauna      t'u'tc!iguM«t'       aitc      gi'mas-r 

Lizard.  |  That  many  were  |  the  |  ones  who  understand. 

'tuVt'k*         a'igidja         k<          da'lla          la'iholuluigu?ietV  12 

Theirs  did  |  in  this  way  |  their  |  hands,  |  they  were  round  in  one  piece. 

wa'utcluha^ig      aitc      da'lla     t'iVt'      aigitc      p' a'dibanauma 

"Let  us  cut  them  with  knife  |  the  |  hands  I"  |  they  said  |  at  the  |  every  place. 

k'u€      mite!da'lyauei       'i'ndayau       da'lla      kla'ltclauna      t'T-  14 

Not  they  were   |   having  fingers.   |   "I  shall  make   |   fingers!"    |   Lizard   |  he  said. 

71*^      atc'I'mah      aidju      mau      'i'ndamai«yauna      tc!upea'ndis 

"What  is  |  the  your  |  about  to  be  |  making  them  for?  |  They  are  already  good 

aidji      da'Migir      t'i'wauyaun      ai      mete!      aigi      kla'ltclauna   16 

the  |  our  hands,"  |  saying  to  him  |  he  |  Coyote  |  to  him  |  Lizard. 

atc'I'mas-       aidji       t'u'nig       as-inig       djidja'6       aigi       s-ji'wa 

"What  will  be  |  the   ]  our  doing  |  if  we   |  shoot  |   at  them  |  arrows. 

as-inik     ba'irue     as-inik     djuwa'tc!irue     t'l'w't'      ai     kla'ltclau-  18 

if  we  |  go  to  hunt  deer,  |  if  we  |  go  to  hunt  small  game?"118  |  he  said  |  he  |  Lizard. 


us  Generally  this  word  appears  as  *ama'itc!itc!gi. 

n»  Embracing  chiefly  rodents,  such  as  jack-rabbits,  cottontail   rabbits, 
and  gray  squirrels. 


80         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
na         djuk!imea'wef         aigitc         ai         me'tcli         dja'udjanna 

He  was  sitting  |  there  |  he  |  Coyote  |  north, 

2  djuk!una'net'      aigidja  gi      dja'urp'a      p'a'ndjuwa     kla'ltclau- 

they  were  sitting  |  there  |  at  |  south  [  Cotton-tailed  Rabbit,   |  Lizard, 

na        da'ridjuwa       malla'plas       aidji       da'Migi       t'I'wauwet' 

Gray  Squirrel.  |  "It  is  bad  |  the  |  our  hands,"  |  they  said  to  him 

4  aigi      me'tcli      atc'I'mas-      aik      t'  6'eaw      aik      plu'diwi      as- 

to  him  |  Coyote.  |  "What  will  be  |  their  |  that  they  do  about  them  |  their  (  women  |  if 

they 

wa'wite'aiei       k'u'k'        aitc       ya'na       k'        da'lla       a'uwis-i6 

pound  acorns?   |   Not  are  theirs  |  the  |  people  |   their   |  fingers.   |  They  will  take  hold 

of    it 

6  aigi     ha'djunna      as-      mite  !da'lei      '  i'ndahacnig      da'lla      t'l'- 

to  it  |  acorn  pestle   |   if  they  |  have  fingers.   |  Let  us  make   |   fingers!"   |  he  said 

ntf       ai      kla'ltcla'una      gayawauyaun      aigi      me'tcli      'i'n- 

he  |  Lizard  |  talking  to  him  |  to  him  |  Coyote.  |  "They  will  make 

8  das-i«       ha'djunn       aik'       p'u'riteli       do'k!us-iei       k'e'mawenar 

acorn  pestle  |  their   |  elbows.   |  They  will  hold  it  down  with  their  legs   |   acorn  basket- 

mortar 

as-      wa'«i    gi     yu'na     as-     wa'e     aigi      ga'ma     as-     wa'yaei 

if  they    |  pound   |   to   |    acorns,    |   if  they    |   pound   |   to  them    |   sunflower  seeds,    |   if 

they    |    pound  anything," 

10  me'tcli       t'i'n«t'ix        m'  m'  m<  m<   m'120       t'u's-i«       a'igidja' 

Coyote   |  he  said.   |   "Mh,  mh,  mh,  mh,  mh!   |   They  will  do   [   in  this  way," 


t'iVt'        ai       me'tcli       'e-f-121       t'i'wef        ai       kla'ltclauna 

he  said  |  he   |   Coyote.   |   "HS-f-  !"    |  he  said   |  he    |   Lizard. 

12  malla'plas-r      k'us-i'na      kla'pla6      aigidj      as-      'inda6      ha'- 

"It  is  bad.  |  Will  they  not  |  be  hurt  |  here  |  if  they  |  make  |  acorn  pestle 

djunn       aik'       p'u'ritcli       malla'plasi       t'i'wet'       ai       p'a'n- 

their  |   elbows?   |   It  is  bad,"    |  he  said   |  he  |   Cotton-tailed  Rabbit. 

14  djuwa      maus-i      'i'ndayau      da'lla     be's-ie      tc!umema'      t'u'- 

"I  shall  be  |  making  |  fingers,   |  it  will  be  I  that  they  are  good.  |  Everybody  will  do  so 

bana'uma6       aitc       ya'na       klunis-       ba'iruei       tclo'ps-e6       as- 

the  |  people  |  and  they  will  |  go  to  hunt  deer,  |  they  will  do  well  |  if  they 

16  djidja'ei      as-      mitcI'da'H      atc'i'mah      aidji      maunu      trui- 

shoot,    |   if  they  |  have  fingers."   |   "What  is  |  the  |  your  intending  |  to  change  from 

one   to  another 

dumima'mdji6122      aidj      gaya'mauna      me'tcli      t'Iei      be/enitc 

the  |   (words)  spoken?"  |  Coyote  |  he  said.  |  "It  is  I  that  am 


120  Imitating  the  grunts  of  effort  that  women  are  to  exercise  in  pound- 
ing with  their  elbows. 

121  Expresses  derisive  dissent. 

122  Should  doubtless  be  tfuidu€nima'mtc!ie. 


1910]  Sapir:  Tana  Texts.  81 

t'  u'iducnimamtc  !imaea'      dji      ge"miyauna       malla'plas-      aitc 

change  from  one  to  another  |  the  (my)   |  not  approving.  |  They  are  bad  |  the 

da'lla      k'us-      tc!upe      aik      t'u'w      aigidja  2 

hands,  |  they  are  not  |  be  good  |  their  |  that  they  do  |  in  that  way." 

t'u'yaun      aigeeer      anca'iyauna      dja'utc'it*      aitc      tlu'ina 

It  doing  |  to  that  youder  |  it  being  fine  weather  |  it  pushed  right  through  (clouds)    | 

the   |   sun. 

niri'tp'a6      ai      kla'ltclauna      imana'uwadjupla      ba'igumauna    4 

He  went  south  down  hill  |  he  |  Lizard  |  short  distance  on  side  of  hill  towards  south   | 

being  one. 

djuk!una'waldindittet'     diga'lau*     gi     kla'ina     mini'ndibilei     gi 

He  sat  down  on  ground,  |  he  leaned  his  back  against  |  at  |  rocks,  |  he  looked  about  |  at 

bl'wi    de'wai*    gi    ha'gatcli    da'ubal*    kla'ltelauna    gi    ha'gatcli    6 

earth.    |   He  caught  sight  of   |   at   |   fragments  of  flint.    |   He  picked  one  up    |   Lizard   | 

at    |    fragments   of  flint. 

wa'utclundi       k'        da'lla       'i'ndayau       da'lla       wa'utc!ubae 

Now  he  cut  through  |  his  |  hands  |  making  |  fingers,  |  he  cut  |  both 

aik'       da'lla      'a'nmaun      aitc      ya'na      k'       ya'damtcliyauna    8 

his  |  hands.  |  Being  many  |  the  )  people  |  their  |  all  dwelling  together. 

k'u        dlwa'iei        djuklunayau        eiri'tp'a       minindula'udjam6 

Not  |  he  was  seen  |  sitting  there  |  on  south  side  of  hill.   |  He  looked  up  hill  back  north 

kla'ltclauna     mininduwa'u     k'      da'lla     t'u'ibil6     aik'      dalla  10 

Lizard,   |  he  looked  back  at  them  |  his  |  hands,   |  he  moved  about  |  his  |  hands. 

t'u'andi*       aigidja       'I'       dlwa'iwi6       dji       da'Midja       mini'- 

Now  he  did   |  in  this  way.   |   "Hi  I    |  do  you  all  see  |  the  |  my  fingers.   |  They  looked 

at  them 

nuwau*      gi      kla'ltclauna      da'lk'i^      'I'      da'Hidja      ya'na  12 

at  |   Lizard  |  his  fingers.  |    "Hi I    |  My  fingers!"   |   People 

mininuwa'uei      t' u'iduwaldi6      k!a'ntc!aup!      aik'       da'lla      gi 

they  looked  at  them.  |  He  moved  them  back  to  ground  |  little  Lizard  |  his  |  hands  |  at 

kla'imadu     k'uyau     k!u'ndjup!ae     ya'na     k'      de'waiyau     gi  14 

rock  place,    |   not  being  |  like   |   people   |   their   |   seeing   |   to 

da'Ua     me'+ya^123      fu'i     plu'diwi      'ama'itslk'1      'i'siw1      de'- 

hands.    |    "Well!    |    Huil"    |   "Women,    |   children,    |   men,    |   everybody  saw 

waibanauma6     gi     da'lla     bu'ls-djae     t'o'ebal*      aik'       mo'«bal-  16 

to  I  fingers.  |  Three  times  he  was  |  do  thus  up  to  them  |  his  |  quickly  raising  them, 

yauna        bu'ls-dja'e        t' u'iduwaldi6        aik'         da'lla        'u'i124 

three  times  he  was  |  move  them  back  to  ground  |  his  |  hands.  |  "Huil 

'i'ndas-      'i'ndas-      gi      da'lla      k'u      de'waiyau      eai      me'tcli  18 

He  has  made  them,  |  he  has  made  them  |  to  |  fingers."  |  Not  |  seeing  |  he  |  Coyote 

ga<eilea'idibil«i 

he  did  not  know  at  all  about  it. 


123  Expresses  great  astonishment. 
!2*  Pronounced  in  a  whisper. 


82         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
t'u's-i6       aigidja       mini'np'  auk'  iea       'e'bas-ie       aik<       man- 

"They  will  do  |  in  this  way,  |  look!   |  They  will  pull  |  their  |  bows." 

2  n«iv       'i'ndamadjadja*      wa'utc!ue      dji      da'Midja      ba'imau- 

"Make  mine  also!    |   cut  them   |   the   |   my  hands,"    |   being-one  person 

yana        t'I'ei        t'u'and        aitc        kla'ltclauna        wa'utc!undie 

he  said.   |  Now  he  did  so  |  the  |  Lizard.   |  Now  he  cut  them, 

4     dje'mangu6      gi      da'lla      aigite      ya'na      k'       da'lk'iea      mi- 
he  made  just  five  |  at  |  fingers  |  to  the  |  people  |  their  |  hands.  |  "Look! 

ni'np' auk' i«a       omedji'ndis-ie       gi       ba'na       omcdji'ndis-ie       gi 

Now  they  will  kill  |  to  |  deer,  |  now  they  will  kill  |  to 

6   da's-i        t'u's-i6        aite        plu'diwi        aik<         mite  I'da'lyauandi 

salmon.  |  They  will  do  |  the  |  women  |  their  |  now  having  fingers, 

t'u's-i6       aigidja       plu'diwi       as-       wa'yaei       au'windis-i6       gi 

they  will  do  |  in  this  way  |  women  |  if  they  |  pound  anything,  |  they  will  hold  in  their 

hands   |  to 

8  ha'djunna       tc!upea'ndis-        aidji        daleligir       nidula'uwadju6 

acorn  pestle.  |   They  are  good  now  |  the  |  our  hands."   |  He  came  back  up  hill  from 

south 

a'igidja        wa'utclubayauant'1        gi        dalla        me'tcli        de'- 

here  |  having  cut  all  |  to  |  hands.  |  Coyote  |  he  saw  it. 

10  wai«i       atc'i'mah       aidji       t'6'eanuk'        dju       da'Muk'        m' 

"What  is  |  the  |  your  doing  to  them  |  the  (your)   |  your  hands?  |  M<  I 

t'u'madjaadja'c      wa'utelu6      dji      da'Midja      gaya'wau6      aigi 

do  so  to  me  also!  |  cut  them  |  the  |  my  hands!"  |  he  spoke  to  him  |  to  him 

12  kla'ltclauna      k'u's-i      kla'ltclauna      t'i'€i      t'u'gunaiea      dju 

Lizard.  |  "It  is  not!"  |  Lizard  |  he  said.  |  "Leave  them  as  they  are  |  the  (your) 

da'Muma        k'u        gaya'dummai6        ai        me'tcli        ba'irundi6 

your  hands!"  |  Not  |  he  spoke  further  |  he  |  Coyote.  [  Now  they  went  to  hunt  deer 

14  aitc       ya'       s-a'wa       ma'nn«i       ha'ga       omedjiya'uandi       gi 

the  |  people,  |  arrows  |  bows  |  flint  arrow-heads  |  now  killing  them  |  to 

ba'na         mi'tclda'lyauandi         kla'ltclauna        t'i'ei         wa'ytis-ie 

deer  |  now  having  fingers.  |  Lizard  |  he  said,  |  "They  will  give  birth  to  children 

16  aitc      plu'diwi      k !a'gais-ip !a      mitcl'da'^andis-i6      wadu'klam- 

the  |  women,  |  babies  |  they  will  already  have  fingers."  |  Now  he  finished  it 

«andie       gi       mu'mayau       k'       da'lla      tc!upea'ndis-i       tcJup- 

at  |  working  |  their  |  hands.  |  They  are  good  now,  |  they  are  good  now 

18  ea'ndis-       ai       da'Migi       t'Ie       aitc       ya'banauma       ate' final' 

they  |  our  hands,"  |  they  said  |  the  |  every  person.  |  "What  may  be 

aidji        mauenik        gaya'maiyauna        tc  !upeya'uandi        da'Mik 

the  |  our  being  about  to  be  |  talking  for,   |  being  good  now  |  our  hands?" 


1910]  Sapir:  Yana  Texts.  83 

k'u      ei'ndawaue      ai      me'tcli      k'       da'lla      me'tcli      djuklu- 

Not  |  he  made  for  him  |  he  |  Coyote  |  his|  fingers.  |  Coyote  |  he  was  sitting 

na'c      aigitc      dja'udjanna      gi      ma'tladjuwa      t'u'e      aigidja    2 

at  the  |  north  |  at  |  sweat-house,   |  he  did  |  in  this  way 

k'       a'ielawaldiyauna 

his  |  hanging  his  head  down. 

'  a'np  !annaiw«t*        aitc       ya'na       t'6'c       aigitc       digitc!125    4 

They  were  very  many  |  the  |  people,  |  they  were  like  |  to  the  |  blackbirds 

aite      ya'na      k'u'*      aitc      dlla'us-      k'u'c      aitc      ma't'iyauna 

the  |  people.  |  Not  was  |  the  |  one  who  dies,  |  not  was  |  the  |  poisoning  by  magic, 

k'u'e       aitc       mi's-       'a'bae       aitc       'i's-       k'u       dila'uyau6    6 

not  was  |  the  |  one  who  weeps.  |  He  grew  old  [  the  |  man  |  not  |  dying, 

'a'bae       aitc      ma'rinn1       k'u       dila'uyauei       ba'ri6       bu'Idja- 

she  grew  old  |  the  |  woman  |  not  |  dying.  |  It  rained,  |  they  all  together  went  inside 

wulguft«t'e      aitc      ya'na      gi      ei'gunna      dju'rindi6      wada'-    8 

the  |  people  |  at  |  sweat-house.  |  Now  it  snowed.  |  He  now  had  child 

find      ai      me'tcli      dlla'uwadjuhaenig      aitc      ya'na      me'tcli 

he  |  Coyote.  |  "Let  us  cause  them  to  die  |  the  |  people  1"  |  Coyote 

t'i'ei      gaya'wauyaun      aigidja      bu'lmits- limauya      ya'ikluna-  10 

he  said  |  talking  to  them  |  there  |  being-three  persons.  |  They  were  sitting 

ntf        aigidja       dja'urp'a       aigitc       6I'gunna       '  a'ielawaldie 

there  |  south  |  at  the  |  sweat-house,  |  he  was  hanging  his  head  down 

ai      k!a'ltc!auna      djuk!una'c      aigitc      p'a'ndjuwa      djuklu-  12 

he  |  Lizard.  |  He  was  sitting  |  there  |  Cotton-tailed  Babbit,  |  he  was  sitting 

na'<       aigidja       da'ridjuwa       bu'lmitc  limauya'na       'a'ielawal- 

there  |  Gray  Squirrel,  |  being-three  persons  |  they  hung  their  heads 

diei       djlk!ueaya'un       aigi       me'tcli       gaya'mauk' icax       be's-ie  14 

listening  to  him  |  to  him  |  Coyote  |  his  (words)  spoken.  |  "It  will  be 

ts-!umemaa'       as-       dila'u6       aitc       ya'na       gaya'andi8       aitc 

that  it  is  good  |  if  they  |  die  |  the  |  people."  |  Now  they  spoke  |  the 

p'a'ndjuwa    da'ridjuwa    k!a'ltc!auna    'm  «m  «m126     k!a'ltc!au-  ie 

Cotton-tailed  Rabbit,  |  Gray  Squirrel,  |  Lizard.  |  "Hm,  em,  eml"  |  Lizard 

na      t'r«i      k'usdc      dila'ue      aitc      ya'na      ml'k!uenigi      as- 

he  said.  |  "They  shall  not  |  die  |  the  |  people.  |  We  might  weep  |  if  they 

dila'ue       aitc      ya'na       k!a'ltc!auna       t'I'ei       dila'ugummas-i«i  ig 

die  |  the  |  people."  |  Lizard  |  he  said,  |  "It  is  true  that  they  will  die 


i2B  Described  as  black  birds  with  red  under  their  wings  and  about  as 
large  as  meadow-larks.    Probably  blackbirds. 

12«  Expresses  emphatic  dissent. 


84         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
tc'       ya'na       k.'unis-       badu't!apei       6'ris-eenig      as-       d!lauei 

the  |  people  |  but  they  will  |  come  back  to  life  again.   |  We  shall  bury  them  |  if  they  | 

die 

2  klunis-       '  e'  k'  u'ldubalbaea        k'us-inig        6'yuwaldiea       a'sinig 

and  they  will  |  all  move  up  out  again.  |  We  shall  not  |  bury  them  deep  down  |  if  we 

6'riea       as-       dila'uei       atc'i'mat'        aik       mans-       badu't!ame- 

bury  them  |  if  they  |  die."   |  "What  is  said  to  be  |  their  |  being  about  to  be  |  coming 

back  to  life  again  for?" 

4     maiyauna       me'tcli       t'I'ei       as-       dila'uei       dila'us-i€i       as- 

Coyote  |  he  said.  |  "If  they  |  die,   |  they  will  die.  |  If  they 

dila'ue    aitc    ya'na    mi's-ienigi    (sound  of  weeping)    t'i's-ie    aitc 

die   |   the   |   people,    |   we  shall  weep    (sound  of  weeping).    \    Thus  they  will  say    |   the 

6  ya'na      mi's-ie      aitc      ya'na      as-      dlla'uk'i      k'      uma'yaea127 

people.  |  They  will  weep  |  the  |  people  |  if  he  is  |  theirs  die  |  their  ]  brother, 

mi's-i«     as-     dlla'uk'i     k'     marl'emiyauna     mi's-i6  as-     dlla'uk'i 

they  will  weep  |  if  he  is  |  theirs  die  |  their  |  sister,   |  they  will  weep  |  if  he  is  |  theirs  die 

8  k'      da't'i      'u'      t'u's-i*      a'igidja      gi      tc!al€a      k'      tc'u'na 

their  |  child.  |  Hul   |  They  will  do  |  in  this  way  |  at  |  pitch  |  their  |  faces, 

t'u's-ie      a'igidja       gi       ba'tc'i       ditela'p!as-iei       wa'i  wa'i  wa'i 

they  will  do  |  in  this  way  |  at  |  white  clay,  |  they  will  mourn.  |  'Wai!  wai!  wai!' 

10  t'u's-ie      a'igidja      as-      mi'ei      aitc      ya'na      atc'i'mat'       aik' 

they  will  do  |  in  this  way  |  if  they  |  weep  |  the  |  people."  |  What  might  be  |  his 

maus-      gaya'maiyaun      aitc      k!a'ltc!auna      djiru'yauwa6 

being  about  to  be  |  talking  for  |  the  |  Lizard  |  he  being  beaten  out? 

12         dju'riyauant'  *        p'a'lieaisie        aitc        i'na        gi        p'a'dja 

It  snowing  now  |  they  were  completely  covered  over  |  the  |  trees  |  with  |  snow. 

'e'tc!hayamtc!i6        ai        k!a'ltc!auna        gi        da'ridjuwa        gi 

They  whispered  to  one  another  |  he  |  Lizard  |  to  |  Gray  Squirrel  |  to 

14  p'a'ndjuwa       k'u       p'i'ramiyau       ai       ya'na       wi'm' damiyau 

Cotton-tailed  Rabbit.  |  Not  |  going  outside  |  they  |  people  |  being  afraid  to  go  out 

gi      p'a'dja      tc'ip!gu'ldamet'       ya'na      gi      n'gunna      ma/di€ 

at  |  snow,  |  they  filled  it  completely  |  people  |  at|  sweat-house.  |  He  was  sick 

16  aitc      ba'imauya      t' 6'eaiguyauandi      kla'ltclauna      dila'u6      ai 

the  |  being-one  person  |  he  having  done  it  to  him  himself  |  Lizard.  |  He  died  |  he 

ma'diha      k'u      'i'na'e      ai      me'tcli      dila'us-      ba'imau      'i's-i 

who  had  been  sick.  |  Not  |  he  said  anything  |  he  |  Coyote.  |  He  is  dead  |  being  one  | 

man. 

18  k'u      mi«      a'itc      ya      dlla'uyauk'       aigidja      ate'I'h      aidji 

Not  |  they  wept  |  the  |  people  |  he  having  died  |  there.  |  What  is  |  the 


127  uma'ya(na)  is  more  common. 


1910]  Sapir:  Yana  Texts.  85 

t'6'eanik'       dila'umauya      t'lVt'       ai       p'a'ndjuwa      6're«ha- 

our  doing  with  him  |  being-dead  person  ?"  |  he  said  |  he  |  Cotton-tailed  Rabbit.  |   "Let 

us  bury  him." 

enigi      birieh      aidji      W6'riemacanigi      dats-128      aidj       p'a'dja     2 

"Where  is  |  the  |  our  burying  him  there?  |  Much  is  |  the  |  snow 

gi       Ira/mi       a'ric       a'igidja        gi        el'gunmadu       Iwa'llapV 

at  |  outside.  |  Bury  him  |  here  |  at  |  sweat-house  place  |  on  ground  on  south  side." 

'o'nundi6      mo'djamarindi6      k'u      p'  auyuwa'ldiyau      e'lakldi*    4 

Now  they  dug  (pit),   |  now  they  laid  him  down  in  pit  |  not  |  being  very  far  down  in 

ground.  |  They  covered  him  over 

gi       bl'wi        djii'riyaua'nd       ai       p'a'dja       a'ribayauandiwa6 

with  |  earth  |  now  snowing  |  it  |  snow.  |  He  having  been  completely  buried 

mo'rulmarieayauna       tlim'guinauna       Vk'u'ldibilba?iet'e       ai    6 

they  causing  him  to  lie  in  pit  |  being  little  |  he  kept  moving  about  |  them 

'6'baliyauklaina      me'tcli      t'u«et'       a'igidja      djukluna'yauna 

grave  stones.  |  Coyote  |  did  |  in  this  way  |  sitting  there 

mini'nuwauyauna      gi      eo'baliyauk!aina      ai      dila'uha      t'u'-     8 

looking  at  them  |  at  |  grave  stones.   I  He  |  who  had  died  |  he  did 

wet'        aigidja        VkVldibilbanet'e        aik'        6'baliyauklaina 

in  this  way,  |  he  kept  moving  about  |  his  |  grave  stones, 

mau      badu'tlap^yaun      ai      dila'uha      '  e'  k'  u'ldibilba6      dila'u-  10 

being  about  to  be  |  coming  to  life  again  |  he  |  who  had  died,   |  he  kept  moving  them 

about   |   being-dead  person 

mauyav       me'tcli       mini'nuwaue       aigi       '  e'  k'  u'ldibilbaeak'  iear 

Coyote  |  he  looked  at  him  |  at  him  |  moving  them  about, 

mmi'nuwaus-as-imgu6      ai       dila'uha      t'u'ebalet'       aigitc       gi  12 

he  kept  looking  at  him.  |  He  |  who  had  died  |  he  did  up  |  that  much  |  at 

eo'baliyauk!aina       'i'kliribal*       aitc       me'tcli       da'wau6       ai 

grave  stones.  |  He  jumped  up  |  the  |  Coyote,  |  he  jumped  upon  him  |  he 

metcli       gi       dila'umauya^       djo'k!waldie       dlla'uei       t'fnet'    14 

Coyote  |  to  |  being-dead  person,  |  he  pushed  him  down  into  ground.  |  "Die!"  |  he  said 

ai       me'tc.'i       'u'nbal6        aik'        la'll       ai       me'tcli       t'uVt' 

he  |  Coyote.  |  He  put  up  his  foot  |  his  |  foot  |  he  |  Coyote.  |  He  did 

a'igidja      bul'bawaldi6     aigi      dila'umauya^      atc'I'mah      aidju  ie 

in  this  way,  |  he  forced  him  down  with  his  feet  |  at  him  |  being-dead  person.  |  "What 

is   |   the  your 

badu't!am«maiyauna        dlla'ueie        dlla'ueie        t'u'n^        aigitc 

coming  back  to  life  again  for!  ]  Diet   |  die!"  |  He  did  |  in  this  way 

bul'bawaldiyau      gi      la'lla      k'unet'      p'i't'ina6      aitc      ya'na  is 

forcing  him  down  with  his  feet  |  at  |  feet.  |  Not  they  were  |  say  anything  against  it  | 

the  |  people. 

wadu'idiw«t'       ai      me'tcli      wakluna'duwaldiw^       gi      dja'u- 

He  left  him  and  returned  to  his  seat  |  he  |  Coyote,  |  he  sat  down  again  |  at  |  north. 
1^8  —  datcs-. 


86         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
djanna        mini'nduwaut'  irnai6        aigi        6'baliyauklaina        k'u 

He  again  looked  back  at  them  |  at  the  |  grave  stones  |  not 

2  '  e'  k'  u'ldibilbadumaiyau       blma'wet'        dlla'uk!t'anca'ndis-       'u' 

moving  about  any  more.  [  Indeed  he  was  |  now  one  who  is  dead  for  good.  |  "Now!" 

me'tcli       t'lVt'       galea'ei«129       mi'eie129       ya'na       dlla'ueandis-i 

Coyote  |  he  said,  |  "cry  I  |  weep!  |  person  |  he  is  now  dead. 

4  k'  uya'uandis-inik'      de'wait'  p'  auei      'u'      ditcla'p  !aeae     gi     ba'- 

Never  now  shall  we  |  again  see  him.  |  Now  !  |  put  on  mourning  |  at  |  white  clay  ! 

tc'i    'u'    'aleaila'utc'uip!aeae    gi    tc!a'lea 

Now!   |  smear  it  over  your  face  |  to  |  pitch!" 

6         'u'     wadu'k!ameandwet'      aitc      ya'na      'u'      ba'iruhaenigiv 

Well!   |  They  were  finished  now  |  the  |  people.  |  "Now!   |  let  us  go  to  hunt  deer!" 


aitc      ya'na      mma's-a*      ai      umu'iya      me'teli      k' 

they  said  |  the  |  people.  |  He  went  off  with  them  |  he  |  young  person  |  Coyote  |  his 

8  da't'i      gi      ba'i«r       atc'i'h      aidji      t'6'eanigi      galea'wadju- 

child  |  at  |  hunting  deer.  |  What  is  |  the  |  our  doing  to  him  ?  |  Let  us  cause  him  to  cry 

haeni130       gi      me'tcli      t'lVf       aitc      ya'na      a'haue      aitc 

to  I  Coyote!"  |  they  said  |  the  |  people.  |  It  ran  east  |  the 

10  'I'ya      p'  a'uhauma'umatc  !u      djuri'wet'       aitc      s-I'winei      k!un 

trail,  |  being  not  very  far  distant  to  east  |  it  stood  |  the  |  yellow  pine  |  and 

ahaue      aitc      'I'ya      a't'  inaihaim^'      ai      'I'ya      gi      s-I'winei 

it  ran  east  |  the  |  trail,  |  it  ran  east  close  to  it  |  it  |  trail  |  to  |  yellow  pine. 

12  atc'I'h        aidji        t'u'cnigi        'i'ndahaenig       batclu'nna       wo' 

"What  is   |   the   |  our  doing?   |   Let  us  make   |   rattlesnake!"    |    "Yes!" 

t'i'net'ix       '  i'ndandmet'  iwae       aitc       batclu'nna       gi       dja'u- 

they  said.  |  Now  it  was  made  |  the  |  rattlesnake  |  at  |  east. 

14  hauna    '  e'wadjl'lilip  !a€ae    a'idja    t'  i'mp'  auw€t'  iwaea    batclu'nna 

"Be  coiled  around  tree  |  here!"  |  he  was  told  |  rattlesnake. 

wo'      t'I'wet'ix      k'i'mdjawaldi6      a'igidja      gi      s-i'wineimaduv 

"Yes!"  |  he  said.  |  They  placed  him  down  |  there  |  at  |  yellow-pine  place. 

16  niha'udjundi*       aigidj       'I'y       aigidja       umu'imetcli       bima'- 

Now  he  came  from  west  |  at  the  |  trail  |  there  |  young  Coyote.  |  Truly  there  was 

M«t'       batclu'nand       aidja       t'  u'iwawaldiwauea       gi       umu'i- 

rattlesnake  now  |  there,   |  they  had  put  it  down  for  him  |  to  |  young  Coyote. 

18  metcli      mwa'nandi6      ai      umu'imetcli      gi      batclu'nha      di- 

Now  he  went  to  it  |  he  |  young  Coyote  |  to  |  former  rattlesnake.  |  Suddenly  it  was 


129  gal€d-  (or  gafld-)  and  mi-  are  really  synonymous  to  all  intents  and 
purposes;  the  former  is  preferred  in  garl'£i,  the  latter  is  characteristic  of 
gat<a'ei. 

iso  =  galea'wadjuhaenig(i)  gi 


1910]  Sapir:  Tana  Texts.  87 

niu'n«aigmiet'        aitc        batclu'nna        'i'k!iribale        aigitc        gi 

the  |  rattlesnake  |  jump  up  |  there   |   at 

umu'imetc  !i       we'djiH'       ga'fuk'iear       gi       metcli       aya'pla-    2 

young  Coyote.  |  He  wound  around  them  |  his  legs  |  to  |  Coyote |  now  bawling 

yauandi        '  e'bileayauandi        djo'tc!ileaiyauna        o'medjie        ai 

it  pulling  him  about  |  biting  him.  |  It  killed  him  |  it 

batclu'nna        gi        umu'imetc  !i        dlla'ue        ai        umu'imetc  !i     4 

rattlesnake  |  to  |  young  Coyote,   |  he  died  |  he  |  young  Coyote. 

dlla'us-        aidju       da't'i       t' i'nm«t' iwa«a       gi       da'nemauya> 

"He  is  dead  |  the  your  |  child,"  |  he  was  told  |  by  |  being-many  people. 

biri/emaf  k'i«a      dja'uhauna      dila'us-i      gi      batclu'nna      dja-    6 

"Where  is  his  said  to  be?"   |  "East  |  he  is  dead  |  at  |  rattlesnake.  |  He  has  been  bitten 

to  death. 

tc!ilea'is-iwa«a     metcli      t'I'ei      a'      miya'uant'1      di'lwayauand 

Coyote  |  he  said,  |   "Sol"   |  now  weeping  |  now  dancing  in  grief 

ai       me'tcli       I'lealautc'uip!ayauna       gi       bi'wi       t'6'e       aigi    8 

he  |  Coyote  |  putting  dirt  on  his  face  |  at  |  earth.  |  He  did  like  |  to  him 

da'wanes'i     'u'ldueawet'      aitc     ya'na     gi     wawi'mat'u     umu'i- 

•vvho  is  crazy.   |   They  arrived  home  carrying  him   |   the   |  people   |  to   |  house  place   | 

young  Coyote. 

metcli       metcli       t'I'ei       na'       ma'wagama       t'iVf       aigitc  10 

Coyote  |  he  said,  |  "O  |  friend  I"  he  said  |  to  the 

kla'ltclauna      gaya'wauyauna      di'lwayaun      ai      metcli      wa'i 

Lizard  |  talking  to  him  |  dancing  with  grief  |  he  |  Coyote.   |  "Wai!  wai!  wail 

wa'i      wa'i      ma'gaina      t'i'haenuma      ma'uha€nu      bo'dutlap-  12 

O  friend  1   |  You  said  |  your  formerly  intending  to  be  |  having  them  come  back  to  life 

again 

eayauna        as-         dila'uci        badu'tlap6        aidji        da't'indja 

if  they  |  die.  |  Make  him  come  back  to  life  |  the  |  my  child. 

k'us-indj      k!u'ndjup!aea      dji      miya'una      dawema'una      ba-  14 

Not  I  am  |  like  |  the  (my)   |  weeping  |  being  much.  |  Bring  him  back  to  life  again!" 

du't!ap«ac      'm      'm'      p'a'ndjuwa      t'i'«i      galea'eie      galea'eie 

"Hm!  hm!"  |  Cotton-tailed  Rabbit  |  he  said.  |   "Cry!    |  cry! 

rna'uhaenu      galea'yauna      mi'eie      mieie      alca'ilautc'uip!a«      gi  ie 

You  told  there  would  be  |  crying.  |  Weep  1   |  weep  I  |  Put  dirt  on  your  face  |  at 

ba'tc'i       dju      tc'u'na      gi      tc!a'l«a      ma'uhaniu      miya'una 

white  clay  |  the  your  |  face  |  at  |  pitch.  |  You  told  there  would  be  |  weeping 

as-        dila'u6        dju        uma'ya        t'  i'ehacnuma       t'i'mhawadja  18 

if  he  is  |  die  |  the  your  |  brother,  |  you  said,  |  you  said  to  me. 

mi'eie      mi'eie 

Weep!  |  weep!" 


University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  0 


ORIGIN  OF  SEX,  HANDS,  AND  DEATH.ISI 

Women  (were  formerly  men  and)  used  to  go  hunting  deer  but 
came  back  home  without  having  killed  anything.  The  women, 
(now  men),  stayed  at  home,  making  acorn  meal  and  acorn  bread. 
Again  the  men  went  out  to  hunt  deer,  but  did  not  succeed  in 
killing  any.  The  women  were  finished  with  their  acorn  pound- 
ing when  the  sun  came  up  in  the  east.  They  killed  only  one  deer. 
There  were  thirty  men,  and  similarly  there  were  thirty  women. 
The  people  had  no  fresh  meat  to  eat,  for  no  deer  were  killed  by 
the  men.  (Said  Gray  Squirrel  and  Cottontail  Eabbit  to  one  an- 
other, )  ' '  It  is  bad.  What  shall  we  do  ? "  said  the  women.  ' '  The 
men  have  not  killed  any  deer."  "Let  us  make  men  out  of  these 
women.  Yes!"  The  men  arrived  home.  The  men  were  angry, 
and  whipped  their  wives.  "It  is  bad.  Let  us  make  women  out 
of  the  men,  and  let  us  make  men  out  of  the  women. ' ' 

At  daybreak  they  went  off  to  hunt  deer.  In  the  east  a  cer- 
tain person132  was  building  a  fire  on  the  ground.  Now  the  men 
came,  hunting  deer.  The  one  that  was  building  the  fire  sat  there. 
He  took  smooth  round  stones  and  put  them  into  the  fire.  Those 
who  were  hunting  deer  sat  around  the  fire  in  a  circle.  That  one 
person  also  sat  there,  but  the  men  did  not  see  the  fire,  did  not 
see  the  stones.  Suddenly  the  stones  burst  off  from  the  fire.  They 
popped  about  in  every  direction.  "S'l"  said  those  who  had  till 
then  been  men,  who  were  there  in  great  numbers.  Their  private 
parts  were  cleft  by  bursting  stones. 

' '  Let  us  make  men  of  those  there. "  So  it  was,  and  they  now 
became  men,  while  those  who  had  formerly  been  men  had  now 
become  women.  Now  they  stayed  at  home,  pounding  acorns  and 


!3i  This  myth,  given  by  Sam  Bat'wi  as  one  connected  narrative,  contains 
three  distinct  episodes:  the  mutual  change  of  sex  of  the  first  men  and 
women,  the  fashioning  of  their  hands  by  Lizard,  and  the  introduction  of 
death  through  Coyote's  willfulness.  The  second  episode  finds  parallels  in 
Curtin's  "First  Battle  in  the  World  and  the  making  of  the  Yana, "  p.  479 
(where  the  model  for  men's  hands  is  made  by  Pakalai  Jawichi  =  pfo'^ratoi 
djd'witdi,  "water  lizard"),  and  in  Dixon's  "Maidu  Myths,"  p.  42  (where 
Lizard  is  replaced  by  Earth  Initiate).  For  the  third  episode  cf.  Dixon,  I.e., 
pp.  42-44.  The  scene  of  this,  as  of  the  preceding,  myth  is  laid  at  Wama'- 
rawi  (see  note  111). 

132  i.e.,  Cottontail  Eabbit. 


1910]  Sapir:  Tana  Texts.  89 

making  acorn  bread.  Now  the  men  went  out  hunting  deer  and 
killed  many  deer.  Cottontail  Rabbit  was  standing  there  and 
said:  "Hehehe!  Yes!  Now  it  is  good.  It  is  good,"  said  he, 
looking  on  while  they  killed  deer.  The  women  made  acorn  bread 
and  pounded  acorns.  Hehee !  The  people  did  not  die,  the  people 
were  very  numerous.  Coyote  said,  "I  do  not  wish  the  people 
to  be  numerous.  There  are  too  many  women  and  too  many  men 
in  every  direction,  there  are  too  many  children  in  every  direction. 
The  people  do  not  die,  they  grow  old.  There  is  no  poisoning  by 
magic,  there  is  nobody  to  cry  in  winter,"  thus  he  spoke.  There 
was  nobody  that  knew  about  death.  Cottontail  Rabbit  knew 
about  it,  Gray  Squirrel  knew  about  it,  Lizard  knew  about  it.133 
That  many  there  were  who  knew  about  death. 

Their  hands  were  this  way,  round,  not  divided  into  fingers. 
"Let  us  cut  through  the  hands,"  they  said  to  everybody,  for 
people  did  not  have  fingers.  ' '  I  shall  make  fingers, ' '  said  Lizard. 
''What  are  you  going  to  make  fingers  for?  Our  hands  are  good 
as  they  are,"  said  Coyote,  talking  to  Lizard.  "What  are  we 
going  to  do  if  we  shoot  arrows,  if  we  go  out  to  hunt  deer,  if  we 
go  out  to  hunt  small  game?"  said  Lizard.  Coyote  sat  here  to 
the  north;  here  to  the  south  sat  Cottontail  Rabbit,  Lizard,  and 
Gray  Squirrel.  "Bad  are  our  hands,"  they  said  to  Coyote. 
"What  are  the  women  going  to  do  when  they  pound  acorns,  for 
the  people  have  no  fingers.  They  will  be  able  to  take  hold  of  the 
pestle  if  they  have  fingers.  Let  us  make  fingers,"  said  Lizard, 
talking  to  Coyote.  ' '  They  will  use  their  elbows  as  pestles.  They 
will  hold  the  acorn  mortar  down  with  their  legs  whenever  they 
pound  acorns,  whenever  they  pound  sunflower  seeds,  whenever 
they  pound  anything,"  said  Coyote.  "JVT!  m'!  m'!  mM  This 
is  how  they  will  do,"  said  Coyote.  "He!"  said  Lizard,  "it  is 
bad.  Will  they  not  hurt  themselves  in  that  way,  if  they  use  their 
elbows  as  pestles?"  "It  is  bad,"  said  Cottontail  Rabbit.  "I 
shall  make  fingers,  so  that  it  will  be  good  for  all  the  people  in 
that  way,  and  when  they  go.  out  hunting  they  will  be  able  to  do 


183  Cottontail  Rabbit,  Gray  Squirrel,  and  Lizard  form  a  sort  of  creative 
trinity  corresponding  perhaps  to  the  Maidu  Turtle,  Father-of-the-Secret- 
Society,  and  Earth-Initiate  (see  Dixon,  op.  cit.,  p.  39).  They  are  collec- 
tively opposed  by  Coyote,  as  is  Earth-Initiate  of  the  Maidu  myth. 


90         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

well  when  they  shoot,  if  they  have  fingers. "  "  Why  do  you  talk 
about  intending  to  change  things  around?"  said  Coyote.  "I 
want  to  change  things  around  because  I  don't  like  them  as  they 
are.  Bad  are  the  hands,  they  cannot  do  things  well  in  that  way. ' ' 

It  was  good  weather  as  it  is  now,134  the  sun  came  out  shining 
through  the  clouds.  Lizard  went  down  hill  for  a  short  distance 
to  the  south,  all  alone.  He  sat  down  and  leaned  his  back  against 
the  rock.  He  looked  around  on  the  ground  and  saw  small  frag- 
ments of  flint.  Lizard  picked  up  a  fragment  of  flint  and  cut 
through  his  hand,  making  fingers.  He  cut  his  hands  up  into 
fingers.  Many  were  the  people  at  the  village;  no  one  saw  him 
sitting  to  the  south  on  the  side  of  the  hill.  Lizard  looked  back 
up  to  the  north,  looked  at  his  hand.  He  waved  his  hand  around, 
did  like  this.  "Hi'!  Look,  all  of  you,  at  my  hand."  They 
looked  at  Lizard 's  hand.  ' '  Hi' !  Here  is  my  hand ! ' '  The  people 
looked  at  him  while  Lizard  quickly  moved  his  hand  back  to  the 
ground  among  the  rocks,  for  he  did  not  want  the  people  to  see 
his  hand  all  at  once.  ' '  Well,  well !  Hu'i ! ' '  whispered  the  women, 
the  children,  the  men ;  everybody  saw  the  hand.  Three  times  he 
quickly  raised  it  up  in  that  way,  three  times  he  quickly  moved 
his  hand  back  to  the  ground.  ' '  Hu'i ! ' '  they  whispered,  ' '  he  has 
fixed  it,  he  has  fixed  his  hand. ' '  But  Coyote  did  not  see  it,  did 
not  know  anything  about  it. 

"People  will  do  thus,"  (said  Lizard).  "Look  how  they  will 
bend  their  bows."  "Fix  mine  too.  Cut  through  my  hand," 
said  one  man,  and  Lizard  did  so.  He  cut  through  them,  made 
five  fingers  in  the  people's  hands.  "Look  how  people  will  kill 
deer,  how  they  will  kill  salmon,  how  the  women  will  do  when 
they  have  fingers.  This  is  how  women  will  do  when  they  pound. 
They  will  hold  the  pestle  in  their  hand.  Now  we  have  good 
hands."  He  came  back  up  hill  from  the  south  and  cut  all  of 
their  hands.  Coyote  saw  it.  "How  did  you  manage  to  get  fing- 
ers? MM  Do  so  to  me  also!  Cut  through  my  hands!"  said  he 
to  Lizard.  "No!"  said  Lizard.  "Let  your  hands  be  as  they 
are!"  and  Coyote  said  nothing  in  reply.  Now  the  people  went 
hunting  deer,  killing  deer  with  arrows,  bows,  and  flints,  for  they 

is*  i.e.,  when  the  myth  was  being  dictated. 


1910]  Sapir:  Tana  Texts.  91 

now  had  fingers.  Lizard  said,  "When  women  will  have  a  baby, 
it  will  be  born  with  fingers."  Now  he  finished  working  at  their 
hands.  "It  is  good  now.  Our  hands  are  good  now,"  said  all 
the  people.  ' '  Why  should  we  want  to  say  more  about  it,  for  our 
hands  are  good  now."  For  Coyote  he  made  no  fingers.  Coyote 
sat  on  the  north  side  of  the  sweat-house  and  did  like  this,  hung 
his  head  down. 

The  people  were  very  numerous,  they  were  like  blackbirds  in 
number.  There  was  no  one  who  died,  there  was  no  poisoning  by 
magic,  there  was  no  one  that  wept.  The  men  grew  old,  but  they 
did  not  die ;  the  women  grew  old,  but  they  did  not  die.  It  rained, 
and  all  the  people  went  in  together  into  the  sweat-house.  Then 
it  snowed.  Coyote  had  a  son.  He  said,  "Let  us  cause  people 
to  die."  He  spoke  thus  to  the  three  men  who  were  sitting  here 
on  the  south  side  of  the  sweat-house.  Lizard  was  holding  his 
head  down;  there  with  him  were  Cottontail  Babbit  and  Gray 
Squirrel.  All  three  men  held  their  heads  down,  listening  to 
Coyote's  words,  "It  will  be  good  if  people  die."  Now  Cotton- 
tail Rabbit,  Gray  Squirrel,  and  Lizard  spoke,  "M'l  nn!  em'!" 
said  Lizard.  "People  shall  not  die,  we  do  not  want  to  cry  when 
people  die,"  said  Lizard.  "It  is  true  that  people  will  die,  but 
they  will  come  back  to  life  again.  We  will  bury  them  in  the 
ground  when  they  die,  and  they  will  move  up  out  again.  In 
burying  them  when  they  die,  we  shall  not  bury  them  very  deep." 
"Why  should  they  come  back  to  life  again?"  said  Coyote. 
"When  they  die,  let  them  die.  If  any  one  dies,  we  shall  weep. 
(Imitating  sound  of  weeping)  :  That  is  what  people  will  say, 
people  will  weep.  If  one's  brother  dies  he  will  weep;  if  one's 
sister  dies,  he  will  weep ;  if  one 's  child  dies,  he  will  weep :  Hu ! 
Like  this  they  will  put  pitch  on  their  eyes,  they  will  put  on  white 
clay,  like  this;  they  will  mourn.  'Wai!  Wai!  Wai!'  that  is  how 
people  will  do  when  they  weep."  What  could  Lizard  say,  for 
he  was  beaten  out? 

It  was  snowing  now,  and  the  trees  were  all  covered  with  snow. 
Lizard,  Gray  Squirrel,  and  Cottontail  Rabbit  whispered  to  one 
another.  The  people  did  not  go  out  of  the  house,  being  afraid 
to  go  out  because  of  the  snow.  The  people  were  crowded  in  the 


92         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

sweat-house.  A  certain  man  became  sick,  Lizard  himself  having 
made  him  so.  The  sick  man  died.  Coyote  said  nothing.  One 
man  is  dead,  but  the  people  did  not  weep  because  of  his  dying 
there.  ' '  What  shall  we  do  with  this  dead  man  1 ' '  said  Cottontail 
Rabbit.  "Let  us  bury  him."  "Where  is  it  that  we  shall  bury 
him?  There  is  too  much  snow  outside."  "Bury  him  here  in 
the  sweat-house,  on  the  south  side  of  the  floor."  They  dug  a 
hole  and  put  him  down  into  it,  but  not  very  deep.  They  covered 
him  over  with  earth,  while  the  snow  was  still  falling.135  After 
he  had  been  buried  and  they  had  caused  him  to  lie  down  in  his 
grave,  the  grave  moved  slightly.  Coyote  sat  there,  looking  at 
the  grave.  The  man  who  had  died  acted  in  that  way,  he  kept 
moving  his  grave.  The  dead  man  was  trying  to  come  back  to 
life  again,  so  he  kept  moving  it.  Coyote  looked  at  him  as  he 
moved  it  about,  kept  looking  at  him  intently.  The  dead  man 
moved  up  thus  much  from  the  grave.  Coyote  leaped  up,  jumped 
on  the  dead  man  and  pushed  him  down  into  the  grave.  ' '  Die ! ' ' 
said  Coyote.  He  raised  his  foot  and  did  thus,  trampled  down 
upon  the  dead  man.  "What  are  you  coming  back  to  life  for? 
Die!  Die!"  Thus  he  did,  trampling  him  down  with  his  feet. 
The  people  did  not  say  anything.  Coyote  went  back  to  where 
he  had  been  sitting  before,  he  took  his  seat  again  on  the  south 
side.  He  still  looked  at  the  grave,  but  it  no  longer  moved.  In- 
deed he  was  dead  for  good  now.  "Now!"  said  Coyote,  "Cry! 
Weep !  Now  that  person  is  dead.  We  shall  never  see  him  again. 
Go  ahead !  Mourn  with  pitch !  Go  ahead !  Smear  pitch  all  over 
your  faces !  Go  ahead ! ' ' 

The  people  finished  mourning.  "Well!  Let  us  go  to  hunt 
deer, ' '  said  the  people.  A  young  man,  Coyote 's  son,  went  along 
with  them  to  hunt  deer.  "What  shall  we  do  to  him?  Let  us 
make  Coyote  cry,"  said  the  people.  There  was  a  trail  that  ran 
to  the  east.  A  short  distance  to  the  east  there  was  a  yellow  pine, 
and  the  trail  to  the  east  passed  close  by  the  yellow  pine.  ' '  What 
shall  we  do?  Let  us  make  a  rattlesnake."  "Yes,"  they  said. 
So  a  rattlesnake  was  made  in  the  east.  Here  he  was,  curled 


135  The  Indians  would  sometimes  bury  a  dead  man  in  the  sweat-house 
when  it  snowed  too  hard  and  rebury  him  outside  as  soon  as  a  favorable 
opportunity  presented  itself. 


1910]  Sapir:  Tana  Texts.  93 

around  a  tree.  They  told  the  rattlesnake  what  to  do,  and  he 
said  ' '  Yes. ' '  There  where  the  yellow  pine  was  standing  they  laid 
him  down.  Now  young  Coyote  came  walking  from  the  west  along 
that  trail.  Indeed  there  was  a  rattlesnake  there  now,  they  had 
put  it  down  there  for  young  Coyote.  Now  young  Coyote  came 
close  to  the  rattlesnake,  when  suddenly  the  rattlesnake  jumped  up 
upon  him.  He  curled  around  young  Coyote's  legs.  He  shouted 
while  the  rattlesnake  pulled  him  about  and  bit  him.  The  rattle- 
snake killed  young  Coyote,  so  that  he  died.  "Your  child  is  dead," 
Coyote  was  told  by  the  people.  "Where?"  "He  lies  dead  to 
the  east,  he  has  been  bitten  by  a  rattlesnake."  Coyote  said, 
"Indeed!"  as  he  wept.  Coyote  was  now  dancing  around,  put- 
ting dirt  on  his  face.  He  acted  like  crazy,  while  the  people  car- 
ried young  Coyote  home  to  his  house.  Coyote  said,  "Well,  my 
friend!"  thus  he  said,  speaking  to  Lizard,  dancing  around  with 
grief.  ' '  Wai !  Wai !  Wai !  My  friend,  you  said  that  you  would 
let  people  come  back  to  life  again  after  they  die.  Let  my  son 
come  back  to  life  again.  I  do  not  like  to  cry  much.  Let  him 
come  back  to  life."  "'M  'm'!"  said  Cottontail  Rabbit.  "Cry! 
Cry !  You  said  that  you  would  cry.  Weep !  Weep !  Put  white 
clay  on  your  face.  You  said  that  you  would  weep  if  your  brother 
died.  That  is  what  you  told  us.  Cry!  Cry!" 


VII.    COYOTE  AND  HIS  SISTER. 
ya'n«t'        aitc       me'tc!i       gi       ha'udulilmauna       ba'irigu6 

He  dwelt  |  the  |  Coyote  |  at  |  Haudulilmauna,  |  he  stayed  one 

aitc      me'tcli      marl'emiyautc' gux      wa'witc'ai6        k'1      marl'- 

the  |  Coyote  |  together  with  (his)  sister.  |  She  pounded  acorns  |  his  |  sister, 

emiyauna        djuwa'ts!irue        aits-        me'tcli        mdu'ane        ai 

he  went  to  hunt  small  game  |  the  |  Coyote.  |  He  arrived  home  |  he 

me'tc.'i         gi         djuwa'ts- !iruyauna        ba'wis-ak' ieax         dje'ri* 

Coyote  |  at  |  going  to  hunt  small  game  |  when  it  was  dark.  |  She  soaked  acorns 

aigi        Iwa'lt'p'a        djIts-Ja'u6!        ma'ricmi        xan«a'ip!amak'iea 

at  it  |  south  on  ground  |  creek  |  woman.  |  When  it  was  morning 

djmva'ts'!irue       metcli       nldu'ant'  imaic       ba'wis-ak'i       metcli 

he  went  to  hunt  small  game  |  Coyote,   |  again  he  arrived  home  |   when  it  was  dark   ' 

Coyote. 


94         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
auwi'e       yu'te'af        aMtc       ma'riemi        t'I'ei       djo'dunauyau 

"Take  it  |  acorn  mush  |  this  here!"  |  woman  |  she  said  |  giving  him  to  eat 

2  aigi       metc!i       gi       yu'tc'aina       'e'k!a'le       ai       metcli       gi 

to  him  |  Coyote  |  at  |  acorn  mush.  |  He  ate  it  with  his  fingers  |  he  |  Coyote  |  at 

yu'tc'  aina 

acorn  mush. 

4         ma'di6      aits-      metc!i      madisi'ndj      t'i'e      aik'       mari'emi- 

He  was  sick  |  the  |  Coyote.  |  "I  am  sick,"  |  he  said  |    (to)  his  |  sister. 

yauna      a'      ma'rinni      t'I'ei      niea'ns      aigitc      dja'um' djiya' 

"Indeed!"  |  woman  |  she  said.  |  "They  arrived  |  here  |  west  people 

6  k!un       k'us-inu       de'waie        t'I'ei        k'         mari'emiyauna       a' 

and  |  you  did  not  |  see  them,"  |  he  said  |    (to)  his  |  sister.  |  "Indeed!" 

t'i'«       ai       ma'riemi       ambi'mat'1       du't'duya'       t' ims-iwa'ndj 

she  said  |  she  |  woman.  |   "Who  is  it  said  to  be?"   |   "Killdeer  person  |  he  told  me, 

8  means        a'igitc        t'i'wau6        aik'        mari'«miyauna        metcli 

he  has  arrived  |  here,"  |  he  said  to  her  |  his  |  sister.  |  Coyote 

ma'dici      u's-I'      iyu'iyauea      metcli      ma'diyauna      ma'gadja6 

he  was  sick,  |  he  is  two  |  being  days  |  Coyote  |  being  sick,  |  they  were  swollen 

10  aik'       ba'lla      iwi'lmiwalla136      me'tcli      t'i'mp'auyau      mari'- 

his  |  cheeks  |  one  side  of  his  mouth  |Coyote.  |  "I  shall  tell  (you)  about  it,  |  sister! 

emiyauyi      aik'      git!amcma'u      aitc      du't'duya      a'      t'i'wau6 

his  |   (thing)  reported  |  the  |  Killdeer."   |  "Indeed!"  |  she  said  to  him 

12  ai      me'tc!imarl'emi      gi      'is-i'eyauna      atc'i'mat'       aik      t'Ts- 

she  |  Coyote  Woman  |  to  |  brother.  |  "What  may  be  |  his  |  saying 

gi'tlap^au      wa'iemaip!as>      maus-      'adji'lyau      t' i'ms-iwand  j 

reporting?"  |  "He  says  that  he  |  will  be  |  having  dance,  {  he  told  me 

14  k!un       bap' a'um' djas-iwaenik'        a'        ma'riemi        t'i'ei       k'u 

and  |  he  has  come  to  tell  us."  |  "Indeed  1"  |  woman  |  she  said.  |  Not 

wak!a'lp!a       'i's-i        mariemi        k'u        wak!a'lp!a        ma'riemi 

she  had  as  husband  |  man  |  woman,  |  not  |  he  had  as  wife  |  woman 

16  me'tcli      ya'ik!unama'mtc!ia'igue      mari'emiyauna 

Coyote.  |  They  stayed  together  by  themselves  |    (he  and  his)  sister. 

dje'djafclakliyaun         Idja'urp'a137         '  aduwa'lwadju6         ai 

Door  |  in  south  |  she  came  back  from  south  |  she 

18  ma'riemi      dunea'ru€      ma'rimei      'i'duwul6      gi      dje'djaMakli- 

woman.  |  She  went  to  get  water  |  woman,   |  she  came  back  and  entered  |  at  |  door. 

yauna      muru'l6      aitc      me'tcli      ma'diyauna      gi      dje'djafc- 

He  was  lying  |  the  |  Coyote  |  being  sick  |  at  |  door. 


130  Observe  that  ba'lla  "cheeks,  mouth"  becomes  -walla  in  composition. 
!37  Adverbs   of   simple   direction   generally  begin   with   djau-   without 
prefix  I:    dja'urp*a. 


1910]  Sapir:  Yana  Texts.  95 

lakliyauna        bo'djawul6        gi        k' u'nunuip  !a        k'1        ba'lla 

He  had  put  them  into  it  |  to  |  round  smooth  stones  |  his  ]  mouth, 

ma'gadja6      aik'       ba'll      ai      me'tcli      'i'duwule      ai      ma'ri-     2 

they  were  swollen   |   his  cheeks  |   he   |   Coyote.    |   She  came  back  and  entered   |   she   | 

woman. 

emi      muru'l6      aigidja      me'tcli      me'tc!ima'riemi      dunea'     gi 

He  lay  |  there  |  Coyote,  |  Coyote  Woman  |  she  was  fetching  water  |  at 

ha'na     t'u'e      aigidja      metc!ima'ri«mi      'e-f-      ma'riemi      t'i/ei    4 

water,  |  she  did  |  there  |  Coyote  Woman.  |  "H§-f-'"  1  woman  |  she  said, 

'I'duwul6      dl'yus-ae      dl'yus-ae      gi      dje'djaMak!iyayu      mu- 

"go  back  inside!   |  move  away,  |  move  away  |  at  |  door!   |  Lie  down 

ru'le       aiyex       dja'udjam       bus-sima'ip  !ak  !unuN       dju       baT     6 

yonder  |  north,  |  you  might  get  hurt  by  being  stepped  upon  |  the  your  |  cheeks." 

een_|_<i38      metc!i      t'i'«i      dje't!il«I'wagiltc      dun«a'«      dje'tlil- 

"eE"h!"    |   Coyote   |  he  said,    |    "step  over  me!    |   take    (your)   water   |   step  over  me. 

sister  I" 

ei'wagilwi'djae130          t'u'andi6          ma'ri«mi          dje't!il«I'wagilei     8 

Now  she  did  so  |  woman,  |  she  stepped  over  him. 

daneana'tdjae      ai      me'tcli      (Coyote  yelps  with  lust,  ostensibly 

He  lay  on  his  back  |  he  |  Coyote.  |   (Coyote  yelps  with  lust,  ostensibly  because  pained.) 

because  pained)        m"        ma'riemi       t'I'ei       ma'ricmi        t'I'ei  10 

"M-  I"  |  woman  |  she  said.  |  Woman  |  she  said, 

a-f-hV      atc'I'mah      aidju      t'u'140      nak'u      muru'lyus-ac      gi 

"Aha!   |  What  is  |  the  your  |  doing  |  that  not  (you)   |  lie  away  from  it  |  at 

dje'djaMakliyau      t'i'handj      dju      bus-sima'ip  !ae      dju      baT    12 

door?  |  I  said  |  the  your  |  being  hurt  by  being  stepped  upon  |  the  your  |  cheeks." 

wa'witc'aiei     dje'ri     gi     ciwa'lt'p'a     djitc!a'ucimadu     me'tcli- 

She  pounded  acorns,  |  she  soaked  acorns  |  at  |  south  on  ground  |  creek  place  |  Coyote 

Woman, 

mariemi       dunea'duwule       gi       ha'na       me'tcli       muru'le       gi  14 

she  came  back  with  water  and  entered  |  to  |  water.  |  Coyote  |  he  lay  |  at 

dje'djaWak!iyaumaduN        muru'lyus-ae        dje't!ilei'wagilwl'dja« 

door  place.  |  "Lie  away  from  here!"  |  "Step  over  me,  sister!" 

m"       ma'ri6mi       t'i'ei      t'u'e      ai      ma'riemi      dje't!ilei'wagil-  10 

"M<  I  |  woman  |  she  said.  |  She  did  so  |  she  |  woman  |  stepping  over  him. 

yauna     (Coyote  yelps  as  before)     mini'np' auk' ie     bus-sima'i- 

(Coyote  yelps  as  before.)   \  "Look  at  how  they  are  |  be  hurt  by  being  stepped  upon 

p!a«    dju    baT  18 

the  your  |  cheeks." 


138  Expresses  groaning  pain. 

is*  These  last  words  are  pronounced  in  a  pitiful  squeal.  It  is  to  be 
noted  that  dje*t!il€i'wagilwi'dja€,  though  addressed  to  one  woman  is  plural 
and  male  in  form.  It  was  not  considered  proper  by  the  Yana  for  brother 
and  sister  to  address  each  other  in  the  singular. 

140=    t'UYF. 


96         University  of  California  Publications  in  Am.  Arcli.  and  Ethn.  [Vol.  9 
t'i'mp'auya'u         marl'emiyauyl         mausi'nu         'adji'lyaru- 

"I  shall  tell  you  about  it,  |  sister!   |  You  will  be  |  going  to  camp  out  for  dance? 

2  yauyl'       maut'       adji'lyau       caitc       dut'duya'mtcliw;       mauf 

They  say  they  will  be  |  having  dance  |  the  |  Killdeer  people  living  together,   |   they  say 

they   will   be 

adji'lmayau      gi     wl'tc'  uman6'     'a'ha6     ma'riemi      t'i'ei      k!un 

having  dance  there  |  at  |  Wi'tc'uman£na."   |  "YesI"   |  woman  |  she  said.   |  "And 

4  k'us-indj       mau       nis-a'yau       k'us-indj       mau       de'wairuyau 

I  am  not  |  intending  to  be  |  going  away,   |  I  am  not  |  intending  to  be  |  going  to  see 

gi       'adji'ls-       me'tcli        t'i'6i       klunu       'adji'lyarue       maus-i 

at  |  they  dance,"   |  Coyote  |  he  said.   |  "But  |  do  you  go  to  camp  out  for  dance  1    |  I 

shall 

6  t' imp'  auya'u      metcli      t'i'ei      aits-      tc'uno'ya      as-      ni'k'i6 

telling  (you)  about  it,"  |  Coyote  |  he  said.  |  "The  |  Eastern  people  |  if  they  |  come, 

djuiep'al«a'ilautc'uis-i      gi      dap' a'ls-amau     tc!a'fca     t'u'banau- 

they  will  be  blackened  on  their  faces  |  at  |  being  black  |  pitch,  |  every  one  will  do  so 

8  mas-i      tc'uno'ya       djuiep'aleailautc'u'iyau      klunus      dap'a'l- 

Eastern  people  |   being  blackened  on  their  faces   |   and  they  will  be   |   everybody's  be 

black 

s-abanaumak'        tc'u"        as-inu       de'wai*       gi       ya'«wi       mu- 

face.  |  If  you  |  see  |  at  |  Y»'ewi,  |  chief 

10   dja'upla       ya/ewl       dju'lp  lannais-i       ga'tclans-d       mudja'upla 

Ya'ewi  |  he  will  be  very  tall,  |  he  will  make  speech  |  chief 

ya'ewi       ma'riemi       djik  !uwa'ldiea       k'  uya'ugummagaf e       mi- 

Ya'ewi."  |  Woman  |  she  listened  with  lowered  head.  |  "Pray  do  not  |  look  at  them 

12  ni'np'au6     gi     tc'uno'ya     be'magat'      mini'np'au6     gi     ya'ewi 

at  |  Eastern  people  I   |  It  is  they  whom,  pray,  |  look  at  them  |  at  |  Ya'ewil 

as-      ga'tclan      tc'      mudja'upla      a'uwimagatea      klunu      dja- 

If  he  is  |  make  speech  |  the  |  chief,  |  pray  take  him  |  and  |  pray  dance  with  him 

14  ma'mtc  liri'magat6'       ya'£Wl       dju'ihaeailautc' ui       gi       ha'uyau- 

Ya'£wi  |  having  sucker-fish  fat  rubbed  over  his  face  |  at  |  sucker-fish  fat, 

gala141      mudja'upla      a'idje     mini'np' aumagat6      as-      basi'k'i-' 

chief  |  that  one  |  pray  look  at  him!   |  if  it  is  |  night 

16  k!unu      auwi'magat6 

and  |  pray  take  him  I" 

tc!upeba'andie       me'tc!imaricmi       p'a'nma6       gi       p'u'nna 

Now  she  dressed  up  nicely  |  Coyote  Woman.   |   She  painted  herself  red  |   at  |   red 

paint, 

18  djo'wat'p'au6       gi     gi'lm'djidjuwayauna       mo'hamiya'ut5  p' aue 

she  put  it  over  her  hips  |  at  |  tasseled  buckskin  skirt,  |  she  put  on  herself  apron  tas- 

seled  with  white  grass, 

p'e'lulu'it'p'au6      ku      p'ileo'lu      m"       da'mbus-aca      ma'riemi 

she  put  basket-cap  on  herself  |  her  |  basket-cap.  |  Ah  |  she  was  pretty  |  woman. 


gala  refers,  properly  speaking,  to  any  fish  smaller  than  salmon. 


1910]  -Sapir:  Yana  Texts.  97 

'u'      'as-a'yau      ba'wis-abi'ndjas      a'hae      me'teli      t'i'ei      dara- 

"Well!   |  I  shall  go  off,  |  it  is  nearly  dark."  |  "Yes,"  |  Coyote  |  he  said,  |  "I  shall  stay 

home  right  here. 

guna'iyau      dutedisi'ndj      dji      ma'diyau      t'i'wau      k'       ma-    2 

I  am  greatly  ill  |  the  (my)   |  sickness,"  |  he  said  to  her  |  his  |  sister. 

rl'emiyauna       'am'dji'ndi6       ba'igumauna       ma'riemi       'I'wal- 

Now  she  went  west  |  being  one  |  woman.  |  It  had  gone  down 

dindie       ai       tlu'ina       bas-I'waldindic       'a+u142       bu'rie       k'     4 

it  |  sun,  |  it  was  already  night  down,  j  "Ha-f-ul  |  they  danced  |  their 

di'ca'iyauna          mete  !ima'riemi          wa'k  !dibilei          a'uwit'p'au 

dancing  in  line  near  fire.  |  Coyote  Woman  |  she  stood,  |  she  held  her  fists  against  her 

own 

k'1      ba'lla      k'u      mini'nwauyau      ma'riemi       gi      tc'uno'ya    6 

her  |  cheeks  |  not  |  looking  at  them  |  woman  |  to  |  Eastern  people 

k'       bu'riyauk' iea       'a-J-u       ya'«wi       t'i'ei       gi       dja'um'dji 

their  |  dancing.  |  "Ha+ul"  Ya'£wi  |  they  said  |  at  |  west 

gi      'adji'ldiemauna     mini'nbaM     ma'rinni      bas'i'k'iea      da'm-    8 

at  |  dancing  place.  |  She  looked  up  |  woman  |  when  it  was  dark.  |  She  was  pretty. 

bus-an     mini'nm'dji6     ai     ma'riemi     mudja'uplana     ga'tclan- 

She  looked  west  |  she  |  woman.  |  Chief  |  he  was  shouting  as  leader. 

«i        <e-f        'a'u        'e+        'a'u        'e+        'a'u143        bu'ls-dja«  10 

"H§4-  haul  he-j-  hau!  hg+  haul"  |  he  was  three  times 

ga'tc!anei       me'tcli       k'       mari'cmiyauna       mini'ndibil6       mi- 
shout  as  leader.  |  Coyote  |  his  |  sister  |  she  looked  about,  |  she  looked  at  him 

ni'nwaue      gi      mudja'upla      uk!ga'      a'iye      t'l'      k'       dju'-  12 

to  I  chief.  |  It  must  be,  is  it  not?  |  that  one  yonder,"  |  she  said  |  her  |  heart. 

gutcli      t'i'h      aidji      '  isii'yau*nitct       mini'nwauehawandj      gi 

"He  said  |  the  ]  my  brother,  |  he  told  me  to  look  at  him  |  to 

mudja'upla      as-      ga'tc!ane  14 

chief  |  if  he  is  |  shout  as  leader." 

'as-a'yauk'i     k'      mari'emiyauna     t'u'idurame     gi     kla'ina 

She  going  away  |  his  |  sister  |  he  took  back  out  of  his  mouth  |  at  |  stones, 

bo'djas-ae      me'tcli      kt!      ba'lmadu^      tc!upeba'andie      djuiha-  16 

he  threw  them  away  |  Coyote  |  his  |  mouth  place.  |  Now  he  dressed  himself  up,   |  he 

smeared  fat  on  his  face 

ea'ilautc'uip!ae      ha'uyaugala      dima'ncaigu      wawildjuwa'emina 

sucker-fish  fat.  |  "May  there  be  to  me  |  otter-skin  quiver! 

dlma'neaip' andj      dju'ln      t'u'e      dju'l*      ai      me'tcli      mi'ts!-  ig 

I  wish  I  might  |  be  tall!"  |  He  did  so.  \  He  was  tall  |  he  |  Coyote,  |  it  came  to  him 

k'ie     ai      M'awi'ldjuwam'      ban«i'mau      gi     s-a'wa      da'mbus-a- 

it  |  otter-skin  quiver  |  being  full  |  at  |  arrows.   |  He  was  very  handsome 


"2  Pronounced  in  a  loud  whisper. 
143  Dance  burden. 


98         University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
p!annaie      me'tcU      nibi'le      I't'a'u      bas-I'k'i      ha'uhau      ha'u- 

Coyote.  |  He  went  about  |  in  middle  |  when  it  was  night.  |  "Hau  hau,   |  hau  haul" 

2  hau       ga'tc!anei       me'teli       t'u'e       aigidja       k'       bu'riyauna 

he  shouted  as  leader  |  Coyote,  |  he  did  |  in  that  way  |  his  |  dancing 

mudja'upla        ma'riemi       Vtk'i'ei       me'tcli       t'u'e       aigidja 

chief.  |  Woman  |  she  came  from  east,   |  Coyote  |  he  did  |  in  that  way 

4  bu'riyauna       ma'riemi       t'u'e       aigidja       k'        djat'k'iya'una 

dancing,  |  woman  |  she  did  |  in  that  way  |  her  |  dancing  from  east. 

a'uwindi6      aitc      ma'riemi      gi      ya'ewi     mudja'upla     a'uwin- 

She  took  hold  of  him  now  |  the  |  woman  |  to  |  Ya'£wi  |  chief,   |  she  now  took  hold  of 

6  die       k'        'is-i'^auna        djama'mtcliriyauant'1        k'        dja'ri- 

her  |  brother,  |  they  now  dancing  with  each  other  |  their  |  dancing 

yauna      bas-i'k'ie      me'teli      'e'yuhauei      gi      ma'riemi      'a'n- 

when  it  is  night.  |  Coyote  |  pulled  her  off  east  |  to  |  woman.  |  "Let  us  go  east! 

8  hauha€nivk'       'agama'i6      t'u'€       ai       mari'mei       '  a'nhauyauna 

come  on!"  |  she  did  so  |  she  |  woman  |  they  going  east 

gi        ma'ltc'i        s-adi'mmaldi€        ya'iwaldi€i        gaya'mtc  liyauna 

at  |  brush.  |  They  lay  down  to  sleep,  |  they  sat  on  ground  |  talking  to  each  other. 

10  me'tcli       t'u'ei       yu'nt'giri6       gi       ma'ri«mi       t'u'winigu6       ai 

Coyote  |  he  did  so,  |  he  tickled  her  |  to  |  woman,  |  she  did  likewise  |  she 

ma'ri£mi     gi     'i's-i     du'mmanawa'ldi6     gi     ma'riemi     ya'uplai- 

woman  |  to  |  man.   |  He  lay  on  her  putting  his  arms  about  her  |  to   |  woman   |  now 

copulating  with  her 

12  yauandi        djedjabi'lyauant' !        gi        ma'riemi        badjalmaun 

pushing  her  about   |   to   |   woman.    [   Being  big 

aits-       ma'riemi       p'ul'ei       da'mbus-amauna       xaneaibabi'ndja- 

the  |  woman  |  she  was  fat  |  being  pretty.  |  It  being  nearly  dawn 

14  yauna      wak!duba'le      ai      metc!i      k'1      ya'uplabayauna      ba- 

he  got  up  again  |  he  |  Coyote  |  his  j  being  finished  copulating.  |  He  ran  off  home 

du's-ae       ai       me'tcJi       djuklun^a'k'unu6       gi       ma'ltc' imadu^ 

he  |  Coyote,  |  she  still  remained  |  at  |  brush  place 

16  ma'riemi 

woman. 

bado'andi6       aits-       me'tcli       mi'ldjamauplannaina       'I'du- 

Now  he  ran  back  home  east  |  the  |  Coyote  |  running  very  fast,  |  he  returned  into  it 

18  wule     k'1     wawir     djo'duwule     k'1     k'u'mmuipla     ku     ba'lla 

his  |  house.  |  He  put  them  back  into  it  |  his  |  smooth  round  stones  |  his  |  mouth, 

muru'lduwaldi6        ai        me'tcli        gi        dje'djaMakliyaumadu 

he  lay  down  again  on  ground  |  he  |  Coyote  |  at  |  door  place. 

20  'ado'djundi6      ai       ma'riemi       'aewi'ndjamauna      mlk!a'ie      ai 

Now  she  came  back  from  west  |  she  |  woman  |  walking  fast.  |  She  was  angry  I  she 


1910]  Sapir:  Tana  Texts.  99 

ma'riemi       k'        dju'gutc!'        gimats-lha'yagu6        'adu'an6       ai 

woman,  |  her  |  heart  |  she  thought  to  herself.  |  She  arrived  home  |  she 

mari'mei      de'waie     ai     ma'riemi      '  I'duwulyauk' i      gi      me'tcli     2 

woman,  |  she  saw  him  |  she  |  woman  |  going  back  into  house  |  to  |  Coyote. 

ma'riemi       'i'duwulei       me'tcli       muru'M       ma'ricmi       yo'hai- 

Woman  |  she  went  back  into  house,   |   Coyote   |  he  lay.   |  Woman   |  she  was  pregnant 

now. 

andie        'e-f-        ma'riemi        t'i/6i        'i'ebale        waklalplayauyf     4 

"H§+!"    |    woman    |    she   said,    |    "get  up,   husband  I 

me'tcli      t'i'ei       ma'gadja      k<       ba'lla      be'kluntc'       t'u'ei144 

Coyote  |  he  said,  |  swollen  were  |  his  |  cheeks,  |  "Perchance  it  is  I  that  was  |  do  it?" 

k'uya'ugu       aya'p!ac       ma'riemi       t'i'ei       mi'lp  !aiwaldie       gi    6 

"Do  not  |  bawl!"  |  woman  |  she  said.  |  She  whipped  him  as  he  lay  on  ground  |  to 

metcli      'i'ebale     ba'iru6     wak  la'lp  Jayauyi      yo'haisintc'      T-f- 

Coyote.  |  "Get  up!   |  go  hunt  deer,  |  husband!  |  I  am  pregnant."  |  "HIM 

k'us-indj      nis-a'ei      k'us-intc      be      t'u'ei        'a'hae      t'i'«      ai     8 

I  have  not  been  |  go  away,  |  I  am  not  |  be  he  who  was  |  do  it."  |  "Yes!"  |  she  said  | 

she 

ma'riemi       diwa'is-iwawea       wayu'ndici       wa'yue       gi       ira'mi 

woman.   |   "I  have  seen  you."    |    She  now  gave  birth  to  children,    |   she  gave  birth  to 

them   |   at   |   outside. 

muru'lgunai6       ai       me'tcli       gi       Iwu'lu       'i'rame       ma'riemi  10 

He  was  lying  right  at  home  |  he  |  Coyote  |  at  |  inside.  |  "Go  outside!"  |  woman 

t'i/ei     wa'yusintc'     wa'yue     gi     me'tc!itc!gi     ha'djanei 

she  said,   |   "I  have  given  birth  to  children."   |  She  gave  birth   |  to   |  young  coyotes,    | 

they  were  ten. 

de'Mamari6        gi        e'mans-ugi        'awa'lt'p'a6        dju'dja145  12 

She  put  them  down  into  it  |  at  |  pack  basket,   |  she  went  south  to  creek  |  creek 

'e'liltslgil6      gi      dju'dja      dju'm'dji6      gi      ha'na      'adola'u- 

She  turned  them  over  into  water  |  at  |  creek.   |  They  floated  west  |  at  |  water,   |  she 

came  back  up  hill  from  south 

wadjue      ai      ma'riemi      'adu'ann      'ieba'lc      ai      me'tcli      bo'-  14 

she  |  woman,  |  she  arrived  home.  |  He  got  up  |  he  |  Coyote,  |  he  took  them  back  out  of 

his  mouth 

djaduram6     k'u'nunuipla     bo'djas-ae       'i'rame       ai       me'tcli 

round  smooth  stones,  |  he  threw  them  away.  |  He  went  outside  |  he  |  Coyote. 

bari't'pV     batc!a'um'djic     '6'bil«ayau     k'     da'tet'iwi     dju'm'-  16 

He  ran  south  down  hill,  |  he  ran  west  along  creek  |  following  them  |  his  ]  children.   | 

Now  they  were  floating  west 

djindi6      mets-!its!gi      gi      ha'na      ba€I'tc!aum'djic      dju'p!ite 

young  coyotes  |   at  |  water.  |  He  ran  west  following  them  along  creek,    |  they  floated 

west  as  far  as 

gi       wite'tunaMflns       batcla'um'djiyauant'1       ba'idim'djic       ai  is 

to   I    Wi'tc*  umanena.    |    Running  west  now  along  creek    |    he  ran   west  leaving  them 

behind    |    he 

144  Pronounced  in  a  plaintive  squeal.    These  words  really  mean :  "  It  was 
not  I  that  did  it." 

!*5  dju'dja :    rather    large    creek    that    does    not    dry    up    in    summer ; 
djitc!a'uei:   small  creek  drying  up  in  summer,  gully. 


100        University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
me'tcli      k'1       da'tet'iwi       'i'nda6       k!i'watc!i       wagaya'uandi 

Coyote  |  his  |  children.  |  He  made  it  |  willow  flsh-trap  |  having  twined  it. 

2   t'u'itclgil*      gi      ha'na      t'uVt'       a'igitc      me'tcli      dju'rk'i- 

He  placed  it  in  water  |  at  |  water.  |  He  did  [  there  |  Coyote.  |  Now  floating  from  east 

yauandi       me'ts-Iits-Igi       gi       ha'madu        dju'tc!u'm'djie       gi 

young  Coyotes  |  at  |  water  place  |  they  floated  west  through  brush  |  at 

4  kli'watcli      badu'tc' ileaue      ai      me'tcli      dju'm'dji*      me'ts-!i- 

willow  fish-trap.  |  He  ran  back  out  of  water  |  he  |  Coyote.  |  They  floated  west  |  young 

Coyotes, 

ts-!gi       ba'idim'dji*       k'i'watcli       k1        da'lmadu       bats-!gi'l« 

he  ran  west  leaving  them  behind  |  willow  fish-trap  |    (at)   his  |  hand  place.   |  He  ran 

into  water 

6  gi        dja'um'dji        t'u'its-!gile        gi        ha'na        dju'rk'i*        ai 

at  |  west,  |  he  placed  it  water  |  at  |  water.  |  They  floated  from  east  |  they 

mets-!its-!gi       gi       ha'madu       dju'tclu'm'dji6       'e'-f-       me'tcli 

young  Coyotes  |  at  |  water  place,  |  they  floated  west  through  brush.  |  "He-|-!"  |  Coyote 

8  t'I'ei      wak  !tc'  ilea'ueie      yuwunts- Igina'      klunu      dju'nmawip  la- 
he  said,    |    "get  up  out  of  water,   |  boys!    |   and  |   get  food  for  yourselves!" 

wieie       dju'm'dji*     dju'p!memae       gi       hama'damtcli       wak!- 

They  floated  west,   |   they  floated  up  to  there  |   at   |   Hama'damtcli.   |   "Get  up  out  of 

water, 

10  tc'ilea'u€ic      yuwu'ntslgina      t'u'c      wak!tc'ilea'uandie      tc'ina'- 

boys!"  |  They  did  so,  |  now  they  got  up  out  of  water  |  being  all  grown-up  young  men. 

yaeayauant'!     wa'klilurp'a6     ft'a'urikhi     t'u'€     aits-     me'ts-!i- 

"Start  to  go  south  to  hills  |  across  plain!"  |  They  did  so  |  the  |  young  Coyotes, 

12  ts'lgi        do'haraidibil6        gi        'i'niyau        gi        ma'ntc  lautc' u 

they  scattered  all  over  |  at  |  looking  for  them  [  to  |  gophers 

we'buimayauna       'u'       me'tcli       tTei       ts- !upea'ndis-i       yu- 


jumping  on  gopher  piles  and  crushing  gophers.   |   "Well!"    |   Coyote   |  he  said, 

good  now, 


"it  is 
boys! 


14  wu'ntslgina       midjadl'bilmint'gueie       dji       dju'nmawip  layauna 

Spread  out  all  over  in  any  direction  |  the  |  procuring  for  (yourselves)  ! 

mdu's-ayauna      me'tcli      t'i'«i      nls-a'and      ai      me'tcli      m'di- 

I  shall  go  off  home,"  |  Coyote  |  he  said.  |  He  now  went  off  |  he  |  Coyote  |  leaving  them 

behind 

16  yau      gi      yuwu'nts-Jgi 

to  I  boys. 

ni'dja'mandi6       ai        me'tcli        niha'u6        gi        gi'ldjamna 

Now  he  went  north  |  he  [  Coyote.  |  He  went  east  |  at  |  Gildjamna, 

18  nihau*       gi       bagatedidja'myak!aina146       nip!i'wemaea       metcli 

he  went  east  |  at  |  Bagat£didja'myak!aina,  |  that  far  he  went.  |  Coyote 

mits-!wawi'ldjuwamie        niha'udjuyauna        aneana'ip!ae        aitc 

he  had  otter-skin  quiver  |  coming  from  west.  |  They  were  fine  |  the 


140  —  Kocks-rolling-down-hill-to-north. 


1910]  Sapir:  Yana  Texts.  101 


ha'ga      k'1      dl't'illa      mits-!y6'leaiyaue      t'u'iwulea      ha'ihau- 

flints  |    (at)  his  |  quiver.   |   He  had  white  breast  and  leg  feathers,   |   he  put  them  into 

it    |   net  worn  on  head, 

yauna       ts-lore'djuwa       k'1       yo'leaiyauna       tViwul*       aigits-     2 

eagle  |  his  |  white  breast  and  leg  feathers  |  he  put  them  into  it  |  at  the 

ha'ihauyauna       k'u'e       aits-       mets-!i       k'1       s-!a'wa      de'dja- 

net  worn  on  head.   |   Not  he  was  |  the  |  Coyote  |  his  |   arrows  |  putting  loose  arrows 

under   his   arm, 

matdjayauna      haga-i'nig      a'itc      ni't'k'ie      aitc'       da'riklu147    4 

all  provided  with  flint  arrow-heads  |  these  here.  |  He  came  from  east  |  the  |  Frost. 


da'riklu        mits-  !'y6'leaiyauwinigue        'i'ndanet'         yo'leaiyauna 

Frost  |  he  also  had  white  feathers,  |  he  had  made  them  |  white  feathers 

gi      p"adja      ts-!up€p!a'nnai?iet'       da'riklu      k'1      yo'lcaiyauna    6 

at  |  snow.  |  They  were  very  good  |  Frost  j  his  |  white  feathers. 

nim'dji6      a'itc      da'riklu     metcli     niha'uei      nik!a'umaimitc!ie 

He  went  west  |  this  |  Frost,  |  Coyote  |  he  went  east.  |  They  met  each  other 

ganu'mya148      hu-(-149      metcli       t'i'«i      wawa'ldi*     ai     me'tcli    8 

Ganu'mya.  |  "Hu+  1"  |  Coyote  |  he  said.  |  He  sat  down  |  he  |  Coyote, 

wawa'ldie       ai       da'riklu      biri'emah      aidju      mmi'rinmga150 

he  sat  down  |  he  |  Frost.  |  "Where  is  |  the  (your)    |  your  (pi.)  going  to?" 

me'tcli        t'i'ei        nim'djima'ucnite'ya        da'riklu       t'I'«i        a'  10 

Coyote  |  he  said.  |  "I  am  going-west  person,"  |  Frost  |  he  said.  |  "Indeed! 

niha'umaumitc'ya      metcli      t'i'ei      a'      da'riklu      t'i'ei      gi- 

I  am  going-east  person,"  |  Coyote  |  he  said.  |  "Indeed!"  |  Frost  |  he  said.  |  "Tell  (me) 

news!" 

t!amemieixe     me'tcli     t'i'ei     t'u'klus     djauhauya'     k'u's     aidj  12 

Coyote  |  he  said.  |  "How  do  they  do  |  east  people?"  I  "Not  are  |  the 

ya'na      k'u'sindj       de'waiei       da'riklu      t'i'ei      'e-f-       tc!upe- 

people.  |  I  have  not  been  |  see  them,"  |  Frost  |  he  said.  |  "HS+!   |  it  is  very  good 

pla'nnais     dju     ma'neinuga     dju     s-a'wanuga     hehe'     me'tcli  14 

the   (your)    |  your  bow,    |  the   (your)    |   your  arrows.   |   HeheM"   |  Coyote 

t'I'«i      k!u'ndjueasindja     dji     yo'leaiyauenuga      k'u      gaya'yau 

he  said,  |  "I  like  it  |  the  |  your  white  feathers,"  |  not  |  speaking 

aitc     da'riklu     win^'mamtclihamigi^     ma'llaplamaun     aidje'e^  16 

the  |  Frost.  |  "Let  us  exchange  with  each  other!"  |  "Being  bad  |  that 

dji      ma'neindja      dji      s-awa'ndja      ma'llaplamauna      yo'l«ai- 

the  |  my  bow  |  the  |  my  arrows,  |  being  bad  |  my  white  feathers." 


1*7  dd'rik.'u  means  also  ' '  ice. ' '    Cf.  da'risi  ' '  it  freezes. ' ' 

148  =  People 's-arms.    ganu-  is  the  diminutive  form  of  ga'lu  "arm." 

i*»  Expresses  pant  of  fatigue. 

150  Coyote  addresses  Frost  in  the  plural  as  though  speaking  to  a  relative. 
He  desires  to  be  friendly. 


102       University  of  California,  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
yau«nidja       m'       wmei'mamtc!ihaenigi>       a'       da'riklu       t'I'ei 

"O  well!  |  let  us  exchange  with  each  other!"  |  "So!"   |  Frost  |  he  said. 

2  6'djawa'u6        aik'         s-a'wa        aik'         yo'leaiyauna        ma'neni 

He  handed  them  over  to  him   |  his  |   arrows,    |  his   |   white  feathers,    |   bow. 

we'k!ammitc!ihaenik'      tc!umema'una      t' u'iwauandi6      k'     yo'l- 

"Let  us  take  from  each  other  |  being  good."   |  Now  he  handed  them  over  to  him  [  his 

white  feathers 

4   eaiyauna       da'riklu       gi       me'tcii       yo'leaiyauea'ndie       metcli 

Frost  |  to  |  Coyote.  |  Now  he  put  on  white  feathers  |  Coyote 

gi       p'a'dja      t'uk'a'inae      aitc       da'riklu       yo'leaiyaueayauna 

at  |  snow,  |  he  did  similarly  |  the  |  Frost  |  putting  on  white  feathers 

6  me'tcii      k'       yo'leaiyauna      'u'      me'tcii      t'I'ei      niha'uyauna 

Coyote  |  his  |  white  feathers.  |  "Well!"  |  Coyote  |  he  said,  |  "I  shall  go  east! 

mm'  djima'djaeae 

Do  you  keep  on  going  west!" 

8         niha'uandi6      mm'djik'a'ina6       aitc       da'riklu       nitla'ltcli- 

Now  he  went  east,  |  similarly  he  went  west  |  the  |  Frost  |  they  going  apart. 

yauant'1       dja'le       aitc        da'riklu        niha'u6        aitc       me'tcii 

He  laughed  |  the  |  Frost.  |  He  went  east  |  the  |  Coyote. 

10  me'tcii       t'I'ei       ya'wi'sindja        p'adja       matc'I'n       dji€u'ldie 

Coyote  |  he  said,  |  "I  am  sweating."  |  Snow  |  it  was  melting  |  it  flowed  down 

aitc      ha'na      gi      me'tcii      k<      tc'u'na      mini'nduwau6      aik' 

the  |  water  |  at  |  Coyote  |  his  |  face.  |  He  looked  back  at  it  |  his 

12  ma'neni       mini'nduwauei       k'        ha'ga       s-a'wa       k'u'e       ai 

bow,  |  he  looked  back  at  them  |  his  |  flints,  |  arrows.  |  Not  were  |  they 

s-a'wax      ku'e      ai      ma'neni          matc'i'bae      wa'k!dibilei      mi- 
former  arrows,  |  not  was  |  it  |  former  bow,  |  they  had  all  melted.  |  He  stood  still,  |  he 

looked  about 

14  ni'ndibil6       ai       me'tcii       da'riklu       nim' djiya'una       p'a'us-a- 

he  |  Coyote.  |  Frost  |  going  west  |  being  far  away 

4 

mauna       k'u        diwa'iei        ai       da'riklu        di'nduwa'u6        k' 

not  |  he  was  seen  |  he  |  Frost.  |  He  again  put  out  his  hand  to  it  |  his 

16  t!a'leaina      di'nmaidibil6      aik'       t!a'leaina      k'1      yo'leaiyauha 

head,   |  he  felt  around  for  them  |  his  |  head  |  his  |  former  white  feathers. 

k'u'e     ai      yo'leaiyauna    wa'kldibil6      gimama'un      ai      me'tcii 

Not  were  |  they  |  white  feathers.  |  He  stood  still  |  thinking  |  he  |  Coyote. 

18  dammima'na151     me'tcii     t'i'ei     gimawa'daenuma     da'riklupla- 

"Damenima'na!"   |  Coyote  |  he  said,  "you  have  been  sensible,  |  O  Frostlet! 

na       bik!a'memak'        yo'leaiyauna       me'tcii       t'i'€i       nagundj 

I  thought  they  were  really  |  white  feathers,"  |  Coyote  |  he  said,   |  "therefore  I  was 


An  oath,  whose  exact  meaning  is  not  understood. 


1910]  Sapir:  Tana  Texts.  103 

winei'maintc!iei      glmawa'da^uma      nihat€ha'ugundie      k'u'mau 

exchange  with   (you).  |  You  were  sensible."   |  Now  he  went  east  with  nothing  at  all   | 

not  being 

ma'neni      k'u'mau      yo'leaiyauna      da'riklu      k'u      matc'I'k'i6    2 

bow,  |  not  being  |  white  feathers.  |  Frost  |  not  |  his  melted 

aik'       yo'leaiyauna      k'1      ma'neni      k'       s-a'wa      nidu's-andi6 

his  |  white  feathers,  |  his  |  bow,  |  his  |  arrows.  |  Now  |  he  went  off  home 

mdu'anmiriyauna      gi      ha'udulilmauna  4 

arriving  back  home  as  far  as  |  to  |  Ha'udulilmauna. 


COYOTE  AND  His  SiSTER.152 

Coyote  was  dwelling  at  Ha'udulilmauna.153  Coyote  was  liv- 
ing there  alone  with  his  sister.  His  sister  pounded  acorns,  while 
Coyote  went  out  to  hunt  small  game.  When  it  was  dark  Coyote 
came  back  home  from  hunting.  The  woman  soaked  acorns  at  a 
small  creek  to  the  south.  In  the  morning  Coyote  went  out  to 
hunt  small  game,  and  came  back  again  when  it  was  dark.  ' '  Take 
this  acorn  mush, ' '  said  his  sister,  giving  Coyote  some  acorn  mush 
to  eat.  Coyote  ate  the  acorn  mush  with  his  fingers. 

Coyote  was  sick.  "I  am  sick,"  he  said  to  his  sister.  "In- 
deed!" said  the  woman.  "There  has  arrived  here  a  person  from 
the  west,  and  have  you  not  seen  him?"  he  said  to  his  sister. 
" So ? "  said  the  woman,  ' ' who  may  he  be ? "  "A  Killdeer  person 
told  me,  he  arrived  here, ' '  he  said  to  his  sister.  Coyote  was  sick. 
For  two  days  Coyote  was  sick,  and  his  cheek  on  one  side  of  his 
mouth  was  swollen.  "I'll  tell  you,  sister,  what  the  Killdeer 
person  told  me."  "Indeed!"  said  the  Coyote  woman  to  her 
brother,  "what  was  it  that  he  said,  when  he  told  you  the  news?" 
"He  says  that  they  are  going  to  have  a  dance,  that  is  what  he 
told  me,  and  he  came  to  tell  us  about  it."  "Indeed!"  said  the 
woman.  The  woman  had  no  husband  and  Coyote  had  no  wife. 
They  two  alone,  he  and  his  sister,  stayed  there  together  by  them- 
selves. 


102  This  myth  consists  of  two  quite  unconnected  episodes,  Coyote's  rape 
of  his  sister  and  his  deception  by  Frost.  The  former  of  these  episodes 
bears  a  resemblance  to  Betty  Brown's  story  of  "Coyote,  Heron,  and 
Lizard"  (no.  xn),  except  that  in  the  latter  it  is  Coyote  who  is  deceived  by 
his  wife. 

153  An  Indian  village  at  a  mountain,  said  to  be  named  ' '  Black  Moun- 
tain," situated  about  two  miles  up  from  Wi'tc'umanena  (see  note  103). 


104       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

The  door  of  the  house  was  on  the  south  side.  The  woman 
came  back  from  the  south,  having  gone  to  fetch  water.  She  went 
in  by  the  door,  but  Coyote  was  lying  there  sick.  He  had  put 
round  stones  into  his  mouth,  so  that  Coyote's  cheek  was  swollen. 
The  woman  went  to  him,  there  lay  Coyote.  Coyote  Woman  had 
gone  out  to  fetch  water  and  stood  right  there.  ' '  He ! ' '  said  the 
woman,  "go  back  inside!  Move  away!  Move  away  from  the 
door !  Lie  down  yonder  on  the  north !  You  might  be  hurting 
your  cheek  if  I  step  on  you."  "«En,"  groaned  Coyote  with 
(pretended)  pain.  "Step  over  me,  take  your  water.  Step  over 
me,  sister."154  The  woman  did  so,  stepped  over  him.  Coyote 
was  lying  on  his  back  and  yelped  (when  she  stepped  over  him).155 
"M*  !"  said  the  woman.  "You  see,  why  did  you  do  that,  not 
lying  away  from  the  door?  I  told  you  that  your  cheek  would  be 
hurt."  She  pounded  acorns,  and  soaked  them  in  a  small  creek 
to  the  south.  Coyote  Woman  came  back  into  the  house,  fetching 
water.  Coyote  was  lying  at  the  door.  "Lie  down  away  from 
here!"  (she  said).  "Step  over  me,  sister."  "MM"  said  the 
woman.  The  woman  did  as  he  asked  her,  stepped  over  him. 
Coyote  yelped  as  before.  ' '  See  now,  you  hurt  your  cheek. ' ' 

' '  I  shall  tell  you,  sister,  will  you  go  to  stay  over  night  to  have 
a  dance  1  They  say  that  the  Killdeer  people  are  going  to  have  a 
dance.  They  say  that  they  are  going  to  have  a  dance  there  at 
Wi'tc'  umawena. "  "  Yes, ' '  said  the  woman.  ' '  But  I  shall  not  go 
off,  I  shall  not  go  to  see  how  they  dance, ' '  said  Coyote,  ' '  but  do 
you  go  to  stay  over  night  to  have  a  dance!  I  shall  tell  you," 
said  Coyote.  "When  the  eastern  people  come  they  will  have 
their  faces  blackened  with  black  pitch.  All  those  eastern  people 
will  be  that  way,  having  their  faces  blackened,  and  all  of  them 
will  have  faces  that  are  quite  black.  When  you  see  the  Ya'«wi150 
people,  (you  will  notice  that)  the  Ya'ewi  chief  will  be  very  tall 
and  will  talk  loudly  as  dance  leader. ' '  The  woman  listened  with 
lowered  head.  "Pray  do  not  look  at  those  eastern  people,  but 
do  look  at  the  Ya'*wi.  When  the  chief  shouts  as  leader,  take  him 


154  Coyote  wished  to  see  his  sister 's  private  parts. 

155  Pretendedly  with  pain,  really  with  lust, 
iss  The  Yana  name  for  the  Wintun. 


1910]  Sapir:  Yana  Texts.  105 

and  dance  with  him.  One  Ya/cwi  will  have  sucker-fish  fat  rubbed 
all  over  his  face.  That  one  is  the  chief,  look  at  him,  and  when 
it  is  night,  take  him  to  yourself ! ' ' 

Coyote  Woman  fixed  herself  up  nice.  She  painted  herself 
with  red  paint,  put  her  buckskin  skirt  about  her  hips,  put  on  her 
white-grass  tasseled  dress,  and  put  her  tule  basket-cap  on  her 
head.  Ah!  That  woman  was  pretty.  "Well,  I  shall  go  off,  it 
is  nearly  dark."  "Yes,"  said  Coyote,  "I  must  stay  right  home, 
for  I  am  very  sick, ' '  he  said  to  his  sister.  Now  the  woman  went 
off  to  the  west,  all  alone.  The  sun  was  down  already  and  it  was 
night  now.  ' '  Ha-f  u ! ' '  They  danced,  filing  in  towards  the  fire. 
Coyote  Woman  stood  there,  held  her  fists  pressed  against  her 
cheeks.  The  woman  did  not  look  at  the  eastern  people  as  they 
danced.  "Ha-fu!"  said  the  Ya/ewi  in  the  west,  as  they  danced. 
The  woman  looked  up  in  the  night;  she  was  very  pretty.  The 
woman  looked  to  the  west,  the  chief  was  shouting,  "Heha'u! 
Heha'u!  Heha'u!"  Three  times  he  shouted.  Coyote's  sister 
looked  all  around,  looked  at  the  chief.  "That  yonder  must  be 
the  one, ' '  she  said  in  her  heart.  ' '  That  is  what  my  brother  said 
to  me.  He  told  me  to  look  at  the  chief,  when  he  shouts  as  dance 
leader." 

When  his  sister  had  gone  away,  Coyote  took  the  stones  out  of 
his  mouth  and  threw  them  away.  He  dressed  himself  up  nice, 
put  sucker-fish  fat  on  his  face.  ' '  I  wish  there  might  come  to  me 
an  otter-skin  quiver!  I  wish  that  I  were  tall!"  It  happened 
thus.  Coyote  became  tall,  and  an  otter-skin  quiver  full  of  arrows 
came  to  him.  Coyote  was  very  handsome.  In  the  middle  of  the 
night  Coyote  went  around  and  shouted,  "Hau!  hau!  Hau! 
hau!"  There  he  was,  dancing  as  chief.  The  woman  had  come 
from  the  east.  There  was  Coyote  dancing,  and  there  was  the 
woman  coming  dancing  from  the  east.  The  woman  took  hold  of 
the  Ya'*wi  chief,  took  hold  of  her  brother.  They  were  dancing 
together,  dancing  during  the  night.  Coyote  pulled  the  woman 
off  to  the  east  (saying),  "Let  us  go  to  the  east!  Come  on  with 
me ! "  The  woman  did  so,  going  off  to  the  east  with  him  into  the 
brush.  They  lay  down  to  sleep,  sat  there  talking  to  each  other. 
Coyote  tickled  the  woman,  the  woman  did  likewise  to  the  man. 


106       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

He  lay  on  the  woman  and  put  his  arms  about  her,  copulating 
with  her,  pushing  the  woman  about.  Of  goodly  size  was  the 
woman,  fat  and  very  pretty.  When  it  was  nearly  daylight, 
Coyote  got  up  again,  having  finished  copulating.  Coyote  ran  off 
home  while  the  woman  still  stayed  in  the  brush. 

Coyote  hastened  back  home  to  the  east,  running  very  fast. 
He  went  back  into  his  house,  and  put  his  smooth  round  stones 
back  into  his  mouth.  Again  Coyote  lay  down  on  the  ground  by 
the  door.  The  woman  came  back  home  from  the  west  running 
quickly.  The  woman  was  angry,  thinking  in  her  heart  (about 
what  had  happened).  She  arrived  home  and  saw  how  Coyote 
was  going  back  into  the  house.  She  entered  inside.  Coyote  lay 
down.  The  woman  was  pregnant  now.  "  He !"  said  the  woman, 
"get  up,  husband!"  Coyote,  with  swollen  cheeks,  whined  in 
answer,  ' '  It  was  not  I  who  did  it ! "  "  Do  not  bawl ! ' '  said  the 
woman.  She  took  a  stick  and  whipped  Coyote  as  he  lay  on  the 
ground.  ' '  Get  up !  Go  and  hunt  deer,  husband !  I  am  preg- 
nant." "I!  I  did  not  go  away.  It  was  not  I  that  did  it" 
(whined  Coyote).  "Yes!"  said  the  woman,  "I  saw  you."  Now 
she  gave  birth  to  children,  gave  birth  to  them  outside  the  house. 
Coyote  as  usual  lay  right  inside.  "Go  out!"  said  the  woman, 
"I  am  pregnant."  She  gave  birth  to  ten  little  coyotes.  She 
put  them  into  her  pack-basket  and  went  down  south  to  the  creek. 
She  turned  her  basket  over  into  the  creek  and  they  floated  west- 
wards in  the  water.  The  woman  returned  from  the  south  and 
arrived  back  home.  Coyote  arose,  took  the  smooth  round  stones 
out  of  his  mouth,  and  threw  them  away.  Coyote  went  out  of  the 
house,  ran  down  hill  to  the  south.  He  ran  west  along  the  creek, 
following  his  children.  The  little  coyotes  floated  westwards  in 
the  water;  he  ran  west,  following  them  along  the  creek.  They 
floated  on  till  they  arrived  at  Wi'tc*  umawena,157  he  still  running 
west  along  the  creek.  Coyote  had  run  west  ahead  of  his  children. 
He  made  a  fish  trap,  twining  it  out  of  willow.  He  placed  it  in 
the  water.  There  was  Coyote,  while  the  little  coyotes  came  float- 
ing in  the  water  from  the  east.  They  floated  past  the  willow 
fish  trap.  Coyote  hastened  back  out  of  the  water.  The  little 

is7  See  note  103. 


1910]  Sapir:  Tana  Texts.  107 

coyotes  floated  west,  but  he  ran  west  ahead  of  them  with  his 
willow  fish  trap  in  his  hand.  When  west  of  them,  he  hastened 
to  the  creek  and  put  it  into  the  water.  The  little  coyotes  came 
floating  in  the  water  from  the  east,  floated  west  past  it.  "He!" 
said  Coyote,  "get  up  out  of  the  water,  boys,  and  get  something 
to  eat  for  yourselves."  They  floated  west,  floated  till  they  ar- 
rived there  at  Hama'damte  !i.158  "Get  up  out  of  the  water, 
boys. ' '  They  did  so,  came  up  out  of  the  water.  They  were  now 
grown  up  young  men.  ' '  Start  off  south  for  the  hills  across  the 
plain."  The  young  coyotes  did  so,  scampered  about  in  every 
direction  to  look  for  gophers,  jumping  on  the  gopher  piles  to 
mash  the  gophers  to  death.  ' '  Ah ! ' '  said  Coyote,  ' '  that  is  good, 
boys.  Spread  out  in  every  direction  and  get  food  for  yourselves. 
I  shall  go  back  home,"  said  Coyote.  Coyote  now  went  off,  leaving 
his  boys  behind  him. 

Coyote  went  north  and  turned  east,  leaving  Clover  creek  to 
the  north.  He  went  east  to  Bagatedidja'myak  !aina,159  that  far 
he  went.  Coming  up  from  the  west,  Coyote  had  an  otter-skin 
quiver,  and  very  good  was  the  flint  in  his  quiver.  He  had  white 
feathers  and  put  them  into  a  net-cap,  an  eagle's  white  breast  and 
leg  feathers  he  put  into  the  net-cap.160  Coyote  did  not  have 
merely  arrow  shafts  put  under  his  arm,  these  were  all  provided 
with  flint  arrowheads.  Frost  came  from  the  east.  Frost  also 
had  a  net-cap  filled  with  white  feathers,  he  had  his  feathers  made 
of  snow.  Very  pretty  were  Frost's  white  feathers.  Frost  was 
going  west,  Coyote  was  going  east;  they  met  each  other  at 
Ganu'mya.161  "Hu!"  panted  Coyote.  Coyote  sat  down.  Frost 


iss  An  Indian  village  at  the  present  hamlet  of  Millville,  not  far  from 
the  confluence  of  Cow  creek  and  Clover  creek. 

IBS  A  point  near  the  present  Basin  Hollow,  between  Cow  creek  and 
Clover  creek,  formerly  a  favorable  spot  for  the  gathering  of  roots,  seeds, 
and  clover  and  the  burning  out  of  grasshoppers.  It  took  its  name  (see  note 
146)  from  a  hill  with  big  sandstone  boulders  on  the  summit. 

ice  The  yo'leaiyauna,  a  sort  of  white  war  bonnet,  consisted  of  the  white 
breast  and  leg  feathers  of  the  eagle  loosely  filled,  like  down,  into  a  net 
worn  on  the  head  ( tc la'iwdnu,  larger  than  the  ordinary  k!a'*di,  "net- 
cap").  The  net  itself  was  not  visible,  as  it  was  entirely  covered  by  the 
white  feathers. 

i«i  The  present  Basin  Hollow  in  Clover  Creek  Valley.  It  was  a  waha'i- 
rifmauna,  "resting  place,"  at  which  it  was  considered  good  luck  for  travel- 
ing parties  to  stop. 


108       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

sat  down.  "Whither  are  you  going?"  asked  Coyote.  "I  am 
going  west,"  said  Frost.  "Indeed!  I  am  going  east,"  said 
Coyote.  ' '  Indeed ! ' '  said  Frost.  ' '  Tell  me, ' '  said  Coyote,  ' '  how 
are  the  east  people  getting  along?"  "There  are  no  people.  I 
did  not  see  any,"  said  Frost.  "He!  Very  beautiful  are  your 
bow  and  your  arrows.  Hehe'!"  Coyote  said,  "I  should  like 
to  have  your  white  feathers,"  but  Frost  said  nothing.  "Let  us 
change  about,"  (said  Coyote).  "This  bow  of  mine  is  bad,  these 
arrows  of  mine  and  my  white  feathers  are  bad."  "Oh,  well! 
Let  us  change  about."  "Yes,"  said  Frost,  and  he  gave  him  his 
arrows,  his  net-cap  filled  with  white  feathers  and  his  bow.  ' '  Let 
us  trade  good  things  with  each  other. ' '  Frost  handed  his  net-cap 
filled  with  white  feathers  to  Coyote.  Now  Coyote  put  white 
feathers  made  of  snow  on  his  head;  just  so  Frost  put  Coyote's 
white  feathers  on  his  head.  "Well!"  said  Coyote,  "I  am  going 
east.  Do  you  for  your  part  go  west. ' ' 

Now  he  went  east,  while  Frost  on  his  part  went  west;  now 
they  departed  from  each  other.  Frost  laughed.  Coyote  went 
east,  and  (soon)  said  to  himself,  "I  am  sweating."  Really  it 
was  snow  that  was  melting,  the  water  came  dripping  down  on 
Coyote's  face.  He  looked  back  at  his  bow,  he  looked  back  at  his 
flints  and  arrows.  No  arrows  were  to  be  seen,  no  bow  was  to  be 
seen,  they  had  all  melted  away.  Coyote  stood  there  and  looked 
all  around ;  Frost  had  gone  far  off  to  the  west  and  was  no  more 
to  be  seen.  Coyote  put  his  hand  on  his  head,  felt  around  on  his 
head  for  his  white  feathers,  but  the  white  feathers  were  no  more. 
Coyote  stood  still,  pondering.  "  Damenima'na ! "  said  Coyote, 
"you  had  good  sense,  young  Frost!  I  thought  indeed  they  were 
real  white  feathers,"  said  Coyote.  "That  is  why  I  changed 
about  with  you.  You  had  good  sense."  He  went  on  east  with 
nothing  now,  without  bow  and  without  white  feathers.  Frost's 
white  feathers  did  not  melt,  nor  his  bow  and  arrows.  Coyote 
now  went  off  home,  until  he  arrived  at  Ha'udulilmauna. 


1910]  Sapir:  Tana  Texts.  109 


VIII.    COYOTE  AND  HIS  MOTHER-IN-LAW, 
ga'gi       t'i'ei       mauyau       ba'iyauna       ya'ram«i       ya'ramba- 

Crow  |  he  said,   |   "I  shall  be  about  to  be   |  hunting  deer."   |   They  camped  out,   | 

they  camped  out  every  one   of  them 

iiauma*       aits-        plu'diwP        ya'waldimiri*       gi       luwa'iha162  2 

the  |  women,  |  they  settled  down  at  it  ]  at  |  Luwa'iha. 

ba'idja*       aits-        'i's-iwi       wakla'lpla*       aits-       me'tcli       gi 

They  were  gone  hunting  deer  before  camping  |  the   |  men.   |  He  was  married  |  the   | 

Coyote   |   to 

djulewe'yumaricmi       gi       umu'imarinni       metcli       t'i'ei       k'u-  4 

Mountain  Quail  Woman  |  to  |  young  woman.  |  Coyote  |  he  said,  |  "I  am  not 

s-indj       klu'ndjupla*       a'inu       ya'ramp'  auwatc'       be's-i       ya'- 

like  |  you  |  your  camping  out  with  me.   |  It  will  be  she  who  is  |  mother-in-law  camp 

out. 

ram«ma'na      djukluna'*      ainu      t'lVf       ai      me'tcli      k'u'-  6 

Stay  home  |  you!"  |  he  said  |  he  |  Coyote.  |  "I  am  not 

s-indj       k!u'ndjup!a«       dji       ya'rammauyau       dji       wi'ma«e- 

like  |  the  (my)   |  camping  out  with  him  |  the  (my)   |  son-in-law," 

maur       t'I'e       ai       udji'djulnve'yumarinni       ya'rambanaumas-  8 

she  said  |  she  |  old  Mountain  Quail  Woman.  |  "Every  one  is  camping  out 

aits-       udji'pldiw       ya'ram*       ya'ram6       ya'ramp'au*       t'i'e 

the  |  old  women.  |  Camp  out,  |  camp  out,  |  camp  out  with  him!"  |  she  said 

umu'imariemi      k'1      ni'na      t'u'andi6      aitc      ya'na      ya'ram-  10 

young  woman  |  her  |  mother.  |  Now  they  did  |  the  |  people  |  now  camping  out 

yauant'1      ba'iyayauna      ya'ramandi6      ai      udjl'mariemi      ya- 

camping  out  to  hunt  deer.  |  Now  she  camped  out  |  she  |  old  woman  |  camping  out  with 

him 

ramma'uyau        gi        me'tcli        wak!ima'gunaie        metc!i        k'    12 

to  I  Coyote.  |  She  stayed  right  at  home  |  Coyote  |  his 

wakla'lplayauna        'ibi'ndi6        aits-         plu'diwi        ba'iyamau 

wife.  |  Now  they  built  them  |  the  |  women  |  camping-out-to-hunt-deer 

wawix      t'u'banaumae      aits-      p!u'diwiN      gi      luwa'iha      'ibi-  14 

houses,  |  every  one  did  so  |  the  |  women  |  at  |  Luwa'iha  |  building  them 

ya'una      gi      ma'du      ts!a'leyalla      ba'ncyauna      do'Mi«a      gi 

at  |  "wild  hay,"  |  dead  bark  of  pine  trees,  |  bark  of  bottom  oak.  |  They  covered  it  over 

thick  |  to 

ma'du      k'      wa'wi      'ibiwa'uwet'      gi      me'tcli  16 

"wild  hay"  |  thei»  |  houses.  |  She  built  it  for  him  |  to  |  Coyote. 

ba'ie      aitc      ga'giyamtc  !iwiv      bambamu'tegiwitc' gur      'a'n- 

They  were  hunting  deer   |   the  |   Crow  people  living  together,    |   Blue-flies  together 

with,    |    they   were   very   many 


162  = « <  Many-rocks-water ' '  f 


110       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
p!annaiwet'     ya'     ira'wiya     ma'ts!k'ili'lyamtc!iwi     ba'iyauant'1 

people  |  outside  people,   |  Buzzard  people  living  together  |  now  hunting  deer 

2  amedji'yauant'  '      ba'na     k!egunduea'ndurue      ba'iyamau      wa'wi 

now  being  killed  |  deer.   |  They  went  to  pack  (deer)  back  home  |  camping-out-to-hunt- 

deer    |  houses 

k'u       ba'iyau       aitc       ba'mbamutegiwi       ga'gi       ma'tslk'ili'lla 

not    |   hunting  deer    |    the    |    Blue-flies,    |    Crows,    |    Buzzards, 

4  'i'nyau      gi      s-a'p!wari63      de'waie      gi      mits-Is-a'mau      banar 

looking  for  them  |  to  |  deer  carcasses.   |  He  found  it  |  to   |  being  dead  |  deer 

ga'gi       t'I'e       gi       ba'mbamutegiwi164       s-6's-indja       be'hantc 

Crow,    |   he  said   |   to   |   Blue-fly,    |    "I  have  found  deer  carcass."    |    "It  is  I  who  was 

6  ba'bu'wauei      tT6      ai       bambamu'tcgiwi       s-6'sindja      de'wai- 

come  upon  it  first,"   |  he  said  |  he   |   Blue-fly.   |   '"I  have  found  deer  carcass,   |   I  have 

found  it 

sindja       gi       ba'na       ga'gi       t'I'ci       we'yamtc!ie       gi       ba'm- 

to   I   deer,"    |   Crow   |  he  said.    |   He  disputed  with  him   |   to   |    Blue-fly. 

8  bamutegiwi      be'hantc'      ba'bu'wauei      mini'np'au6      dji      bope- 

"It  is  I  who  was  |  come  upon  it  first.  |  Look  at  it  |  the  |  my  (thing)  shot  upon  it!" 

djawa'umau€nidja      de'Ma'bus-aea      gi      p'a'tcli      k'u      gaya'- 

He  had  thrown  it  way  ahead  of  him   |    at   |   excrement.    |   Not   |   he  spoke  further 

10  dummai*      aitc      ga'gi     dji'ruyauwaear     we'dueane      ai      ba'm- 

the  |  Crow  |  having  been  beaten  out.  |  He  fetched  it  home  |  he  |   Blue-fly 

bamutegiwi     k'     s-6'mauk'  ieaN     gi    ga'gi 

his  |  found  deer  carcass  |  to  |  Crow. 

12         ba'wis-amak'  ie     nibaduea'nyauandi     ba'iei     k'      ba'iyaumau 

When  it  was  dark  there  |  all  having  arrived  home  |    (from)  hunting  deer  |  their  | 

camping-out-to-hunt-deer 

i^      mau      ba'riyau      bas-i'k'iea      tc'i'ltcluw^       ai      djul- 


houses,    |   it  was  about  to  be   |   raining   |  when  it  was  night.   |   She  was  big-vulvaed   | 

she   |   Mountain   Quail  Woman 

14  ewe'yumari€mi       udji'marienri       di'wilt'k'ie       gi       imawi'launa 

old  woman.  |  He  slept  across  on  east  side  |  at  |  across  there  to  east 

metcli       muru'H'       ai        udji'mariemi       gi       iwi'ldji       ba'ri« 

Coyote,  |  she  lay  |  she  |  old  woman  |  at  |  across  to  west.  |  It  rained 

16  basi'k'i*      metcli      k'       muru'ldiemauna      da'ewuldiw«t'       aitc 

when  it  was  night,  |  Coyote  |  his  |  lying  place  |  it  came  down  in  great  streams  |  the 

ha'na         aiewana'          djudjura'ibindjasindj         metcli         t'T'ei 

water.  |  "Mother-in-law  I   |  I  am  nearly  dead  frozen,"  |  Coyote  |  he  said. 


IBS  Doubtless  contracted  from  s-d'p!a-wa;  s-ap'.a-  "deer  carcass  to  be 
found"  (ef.  s-6-  "to  find  deer  carcass")  + -wa,  compound  form  of  ba- 
"deer." 

is*  This  word,  as  shown  by  its  -t€-  and  suffixed  -wi  is  plural  in  form.  No 
singular  form  is  in  use. 


1910]  Sapir:  Tana  Texts.  Ill 

<e'-)-165       ma'ri«mi       t'i'ei       doZelip!anna'iewanak'iha'ndj       nm- 

"H3-|-!"   |   woman  |   she  said,    |   "I  have  covered  over  very  thickly  son-in-law's   |  lying 

place. 

ru'ldiemau       atc'i'mat'        aik'        s-iteduma'is'       me'tcli       t'i'ei     2 

What  is  said  to   be    |    its    |    leaking  for?"    |    Coyote    |   he   said 

ha'tc!itfyau       djibi'l6       aitc       ha'na       k'u       s-i'tedue       a'idju 

being  cold,   |  water  was  all  about   |   the   |   water,   |   "Not  |  leak  |  the  your 

muru'ldiemau        k'  up'  ante'        k'u        s-iteduk'         a'ik'         waiv    4 

lying  place."   |   "I  would  not  be  |  not  |  hers  leak  |  her  \  house." 

k'  up'  ante166      dis-ila'us-amtclinik'       wana'      di'lorp'a6      dl'lor- 

"I  would  not  be  |  we  sleep  with  heads  and  bodies  averted  from  each  other."   |  "Son-in- 
law  I    |   turn  your  head  south,    |   turn  your  head  south!" 

p'ae      djudjura'ibindjasindj      me'tcli      t'i/ei      ditc'ila'us-amtcli-    6 

"I  am  nearly  dead  frozen,"   |  Coyote  |  he  said.   |   "Have  they  ever  perchance  slept  with 

heads   and   bodies   averted  from   each   other 


maenik!        aik'         wi'ma«emau        aitc        ya'        k'  u'mawek'  iea 

her  |  son-in-law  |  the  |  people?  |  Theirs  has  never  been  so," 


udji'mariemi       t'I'ei       k'uM^'       we'bil*      tc!irnenaN       umu'ima-     8 

old  woman   |  she  said.  |  Not  she  was  |  carry  about  |  vulva  |  young  woman, 

riemir       we'badibiM'       aigi       tc!u'nena       k!un       de'wai*       ai 

she  carried  all  of  it  all  over  |  to  the  |  vulva  |  and  |  he  saw  it  |  he 

me'tcli        gi       tc!uwenar        bo'djayima'iris-inu        gi       wa'iwau  10 

Coyote  |  to  |  vulva.  |  "You  will  put  between  |  at  |  rock  mortar  for  acorns 

dji      la'Mik'       dl'lorp'ayau      me'tcli      t'i'«i 

the  |  our  feet.  |  I  shall  turn  my  head  south,"  |  Coyote  |  he  said. 

di'laudjam6      udjl'mari«mi      ba'riyauant'1      basl'k'i*      bo'-  12 

She  turned  her  head  north  |  old  woman.  |  It  now  raining  |  when  it  was  night  |  he 

put  between 

djayima'irie      gi      kla'ina      gi      wa'iwauna      s-i'tedueie      s-i't«- 

at  |  rock  |  at  |  stone  mortar  for  pounding  acorns.  |  "Leak,  |  leak, 

duei€       muruldiemauna'       k'uyaugu       s-i'tedueie       djule\ve'yu-  14 

lying  place  !   |  Do  not  |  leak,   |  Mountain  Quail  Woman 

mariemi      k'1      muru'ldiemauna      t'i'waue      aitc      me'tcli      gi 

her  |  lying  place!"  |  he  said  to  it  |  the  |  Coyote  |  to 

bare'klu     t'6'e      aigi      me'tcli      k'1      muru'ldiemauna      djibi'l6  10 

rain.  |  It  did  so  to  it  |  to  the  |  Coyote  |  his  |  lying  place,   |  much  water  was  streaming 

aitc        ha'na        k'uya'ugu        s-i'tedu«i'e        ft'au        bas-I'k'iea 

the  |  water.  |  "Do  not  ]  leak  I"  |  In  middle  |  when  it  was  night 

s-u'msiwadjue       aigi       udji'mari«mi        t'u'e       s-a'ms-indi6       ai  18 

he  caused  her  to  fall  asleep  |  to  her  |  old  woman.   |   She  did  so,  |  now  she  slept  |  she 


i«5  Expresses  astonishment :  ' '  What  f ' ' 

lee  By  some  strange  idiom,  perhaps  for  euphemistic  reasons,  ktup(antct 
I  would  not ' '  really  means  ' '  I  wish  there  might  be. ' ' 


112       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
udjl'mariemi       p'  e'gaeayauna       6'       mi'ts-Is-amau107       we'yam- 

old  woman  |  snoring.  |  "O,   |  being  dead!   |  I  shall,  pray,  dispute!" 

2  tc  ligareya'una        dji't!it«bale        ai        me'tcli        '  e'bat  laltc  lima6 

He  arose  from  his  seat  on  ground  |  he  |  Coyote.  |  He  pulled  apart  to  her 

k!a'dji'nk'iear      ya'up  layauant' l      basi'k'i6      gi      wi'manemauna 

her  loins  |  now  copulating  with  her  |  when  it  was  night  |  to  |  mother-in-law, 

4  dje'djadibilyauandi      k'u      mi'lapciyau      udjl'mari«mi 

now  pushing  her  about  all  over,   |  not  |  she  waking  up  |  old  woman. 

han«a'ibabindjayauna       badu's-amae       me'tcli        ya'up  !aba- 

It  being  nearly  quite  daylight  |  he  hastened  off  home  from  there  |   Coyote  |  having 

finished  copulating. 

6  yauna      t'6'e      aigi      wa'rakli      wf  k<  u'lbaidiyauwa      badu'an* 

Se   was  like    |   to  it   |   frog   |   her  fat  having  been  all  taken  from  her.    |   He  ran  and 

arrived   home 

ai      me'tcli      gi      dja'uhauna      k'1      wak!a'lp!ayaumadu      ba- 

he  |  Coyote  |  at  |  east  |  his  |  wife  place.  |  Now  she  ran  off  home  after  him 

8  q't'  us-andie     ai     ma'riemi     bal'doyauant' '     bai'dueanei     waklal- 

she   |  woman    |   now  running  back  east  after  him,    |   she  arrived  home  running  after 

him.    |    "Husband! 

playauyl'        k'uya'ugu     wa'iemaitc'      a'iwana      yo'haie      djul- 

Do  not  |  you  call  me  |  mother-in-law!"  |  She  was  pregnant  |  Mountain  Quail  Woman. 

10  ewe'yumariemi    be'hadaenu    ya'ramp' aup  !amae     dju    ma'una163 

"So  that  is  why  you  were  |  tell   (me)  to  camp  out  with   (you)    |   the  your   |   intending 

to   be 

t'u'yau      caigidje      denials  !gi'lc      gi      da'tet'iwiv      dju'leweyu- 

doing   |   in  that  way.   |    She  threw  them  into  water   |   to   |   children   |    Mountain  Quail 

Woman 

12  ma'ri«miN      k'u      6'bil«ayau      me'tcli      ku      da'tet'iwix 

not  |  following  them  |  Coyote  |  his  |  children. 


COYOTE  AND  His  MOTHER-IN-LAW. 

Crow  said,  "I  shall  hunt  deer."  The  people  camped  out  to 
hunt,  all  the  women  camped  out.  They  went  out  till  they  settled 
down  to  camp  at  Luwa'iha  ;169  the  men  were  out  hunting  deer. 
Coyote  was  married  to  Mountain-Quail  Woman,  a  young  woman. 
Coyote  said,  "I  do  not  want  to  have  you  camping  out  with  me. 
It  shall  be  my  mother-in-law  who  will  camp  out  with  me.  You 
stay  home ! ' '  said  Coyote.  ' '  I  do  not  wish  to  camp  out  with  my 


JOT  mi'ts-.'s-amau  is  used  as  an  oath;  see  also  p.  150,  1.  1. 

168  Very   probably   misheard   for   mauenu   "your   intending   to    be"; 
mauna  is  no  female  form. 

i«»  An  Indian  village  on  Old  Cow  creek  about  twenty-five  miles  east  of 
Millville. 


1910]  Sapir:  Yana  Texts.  113 

son-in-law,"  said  old  Mountain-Quail  Woman.  "All  the  old 
women  have  gone  camping  out.  Go  camping  out !  Go  camping 
out !  Camp  out  with  him ! ' '  said  the  young  woman  to  her  mother. 
The  people  did  so,  camping  out  to  hunt  deer.  The  old  woman 
started  to  camp  out,  to  camp  out  with  Coyote,  while  Coyote 's  wife 
stayed  right  at  home.  The  women  built  camping-out  houses, 
built  at  Luwa'iha  with  md'du  grass,  with  dead  bark  of  pine  trees, 
and  with  bark  of  bottom  oak ;  they  laid  md'du  grass  on  thick  on 
their  houses.  Also  Mountain-Quail  Woman  built  a  house  for 
Coyote. 

The  Crow  people  hunted  deer  together  with  the  Blue  Flies. 
The  Buzzard  people  were  there  in  great  numbers,  and  others 
hanging  around.  Now  they  hunted  deer  and  many  deer  were 
killed.  They  packed  them  home  to  the  camping-out  houses.  The 
Blue  Flies,  Crows,  and  Buzzards  did  not  really  hunt  deer,  they 
looked  for  deer  carcasses.  They  found  a  deer  that  was  long  dead. 
Crow  said  to  Blue  Fly,  "I  have  found  a  deer  carcass."  "It  is 
I  who  came  upon  it  first,"  said  Blue  Fly.  "I  found  the  deer 
carcass.  I  saw  the  deer,"  said  Crow.  He  disputed  with  Blue 
Fly.  "It  is  I  who  came  upon  it  first,"  (said  Blue  Fly).  "Look 
at  what  I  have  shot  on  it ! "  He  had  thrown  his  excrement  way 
ahead  of  him.  Crow  said  no  more,  for  he  was  beaten.  Blue  Fly 
carried  off  home  the  deer  carcass  that  had  been  found  by  Crow. 

When  it  was  dark  every  one  came  back  from  hunting  deer  to 
his  camping-out  house,  and  it  was  about  to  rain  during  the  night. 
The  old  woman,  Mountain-Quail  Woman,  had  a  big  vulva.  Coy- 
ote had  his  bed  on  the  east,  over  there  on  the  east  side  of  the 
house,  while  the  old  woman  lay  across  from  him  on  the  west.  It 
rained  during  the  night,  the  water  came  pouring  down  on  where 
Coyote  was  sleeping.  "O  mother-in-law!  I  am  nearly  dead 
frozen,"  said  Coyote.  "He!"  said  the  woman,  "I  put  lots  of 
straw  over  your  place  of  sleeping,  son-in-law !  Why  should  it 
leak?"  (Coyote  had  said  to  himself,)  "I  wish  that  her  part  of 
the  house  should  not  leak!"  "Your  place  of  sleeping  does  not 
leak,"  (said  Coyote).  "I  should  like  that  we  sleep  together  with 
heads  and  bodies  averted  from  each  other,  mother-in-law!"170 


i~o  Avowedly  for  reasons  of  modesty. 


114       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

' '  Turn  your  head  away  to  the  south,  turn  your  head  away  to  the 
south ! "  (she  said) .  " I  am  nearly  frozen  to  death, ' '  said  Coyote. 
' '  I  never  heard  of  son-in-law  and  mother-in-law  sleeping  together 
with  heads  and  bodies  averted  from  each  other.  People  never 
have  that  happen  to  them,"  said  the  old  woman.  The  young 
woman  did  not  carry  about  a  vulva;  (the  old  woman)  carried  all 
of  it  about  and  Coyote  had  seen  the  vulva.  ' '  You  will  put  a  rock 
acorn-mortar  between  our  feet  and  I  shall  turn  my  head  to  the 
south, ' '  said  Coyote. 

The  old  woman  turned  her  head  to  the  north,  while  it  kept  on 
raining  during  the  night.  He  put  a  rock,  a  rock  acorn-mortar, 
between  them.  ''Leak,  leak!  sleeping  place!  Do  not  leak! 
Mountain  Quail  Woman's  sleeping  place!"  said  Coyote  to  the 
rain.  It  did  so  to  Coyote 's  sleeping  place ;  there  was  much  water 
all  over  it.  "Do  not  leak  (on  her  bed)  !"  In  the  middle  of  the 
night  he  caused  the  old  woman  to  fall  asleep.  She  did  so.  Now 
the  old  woman  was  sleeping,  snoring.  ' '  O,  away  with  mere  talk! 
Shall  I  go  on  arguing  about  it  ? "  Coyote  got  up  from  his  bed  on 
the  ground  and  spread  apart  her  loins.  Now  he  copulated  all 
night  with  his  mother-in-law,  pushing  her  about.  The  old  woman 
did  not  wake  up. 

"When  it  was  nearly  daylight  Coyote  ran  off  home,  having 
finished  copulating.  She  was  like  a  frog,  for  all  her  fat  had  been 
taken  away  from  her.  Coyote  arrived  home,  running  east  to  his 
wife.  The  (old)  woman  ran  home  after  him.  She  ran  ran  back 
east  after  him  and  arrived  home.  "Husband!  Do  not  call  me 
mother-in-law!"  (she  said  to  Coyote).  Mountain-Quail  Woman 
was  pregnant.  "So  that  is  why  you  told  me  to  go  out  camping 
with  yourself!  You  intended  to  act  in  that  way!"  Mountain 
Quail  Woman  threw  the  children  into  the  water  but  Coyote  did 
not  follow  his  children.171 


An  implied  reference  to  the  preceding  story  (no.  vn). 


1910]  Sapir:  Yana  Texts.  115 


IX.    THE  ROLLING  SKULL. 
'aw*!'       aitc       ya'na       k'       ya'yauna       gi       m'ntc'unaha 

They  were  many  |  the   |  people   |   their   |   dwelling  |   at   |  U'ntc'  unaha. 

y6'haip'auel172      aits-       'itcli'nna      wayup'a'uei172      wayue      ai  2 

His  wife  was  pregnant  for  him  |  the  |  Wildcat,    |  his  wife  bore  him  child.   |   She  gave 

birth  to   child   j    she 

ma'riemi       k'u       ba'iruyau       aits-       'itcli'nna       mumarip'  a'u- 

woman,    |   not   |   going  to  hunt  deer   |   the   |   Wildcat   |   his  wife  having  child  for  him. 

yauwa*172        'itcli'nna        t'i'«i        wi"  duha'enik'  173        k'u'gand  4 

Wildcat   |   he  said,    |    "Let  us  go  to  get  pine-nuts,   |   not  is  more 

aits-      mu'mayau      aits-      wi'duya'u      klunu      ts-!upc      a'idju 

the  I  working  |  the  |  going  to  get  pine-nuts.  |  And  |  make  it  good  |  the  your 

da't"  6 

child." 

'a'nhaueandie      gi      dja'uhauna     k'1      da't'itc'gu      t'oVt'e 

Now  they  went  east  |  to  |  east  I  their  |  child  together  with.  |  They  were  many 

aigidja      wu'na      djat'I'waldw«t'       ma'wauyau      aits-      wi'ha'-  8 

there   |  pine-nuts,   |   trees  were  loaded  down  towards  ground.    |    "I  shall  climb  up  for 

them   |   here,    |   let  us  get  pine-nuts." 

«nik<        wo'        ma'riemi        t'i'«i       ma'tedjandie        'itc!i'np!a174 

"Yes,"  |  woman  |  she  said.  |  He  climbed  up  tree  |  little  Wildcat. 

lu'irundi6      gi       wu'na       tc'a'kJa'lla      no'rundi6      gi      wu'na  10 

Now  he  threw  them  down  one  after  another  |   to   |  pine-nuts,   |  pine  cones,   |   now  he 

broke  off  and  threw  down   |   to   |   pine-nuts. 

do'waldi*       aik'        bo'naeamauna       tc'o't!ale       ai       ma'riemi 

She  laid  him  flat  on  ground  in  his  cradle  |  her  |  boy,  |  she  pounded  cones  to  shake  out 

nuts   |   she   |   woman 

gi      ei'rik!u      no'ruyaun      ai      'itc!i'np!a      gi      wu'na      ga-  12 

at  |  underneath,    |   breaking  them  down   |   he   |  little  Wildcat   |  to   |  pine-nuts.    |   He 

shouted  down  to  her  from  above 

wa'udueu'ldie        k'1        wakla'lplayauna        yawas-i'        ma'ri«mi 

his   |  wife,    |   "Are  they  big  nuts?"   |   Woman 


t'i'«i     'a'ha6       nu'barux«       ma'riemi     t'I'ei       ya'was-       'u'ldja- 

she  said,    |    "Yesl    |    break  them   all  down  I"    |   Woman    |   she  said,    |    "They  are  big 

nuts."   |   He  threw  them  down 

ni«      gi      Vna      'u'+      '  u'ldjarut'  irnai*      'u'-f      wo'      ma'- 

at  |  pine-nuts.  |  "There!"  |  He  threw  them  down  again.  |  "There!"  |  "Yes!"  |  woman 


172  These  forms  are  passives.    Their  literal  meaning  is:  "he  waa  been- 
pregnant-for,  he  was  borne-ehild-to,  being-had-child-f or. " 

173  wit.  «t0  gg^  pine-nuts"  is  related,  though  somewhat  irregularly,  to 
«>w-  "pine-nut"  as  is  bai-  "to  hunt  deer"  to  ba-  "deer." 

1T*  Names  of  small  animals  are  apt  to  be  made  diminutive  in  form  even 
when  no  reference  is  necessarily  had  to  young  ones;  cf.  k.'a'ntdaup.'a  for 
k.'a'ltc.'auna  "lizard"  (p.  81,  1.  13). 


116       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 


t'i'«i      k'1      dju'gutc!      aits-      'itc!i'np!a      t'  I'wawtet'  i 

she  said.  |   (In)  his  |  heart  |  the  |  little  Wildcat  |  he  said  to  her 

2  gawa'udumldiyauna      hehe'e      atc'I'klu      k'       maus-      t'u'yau 

shouting  down  to  her  from  above,   |  "Hehe'£l   |  What  perchance  is  |  its  |  being  about 

to  be  |  doing 

dji       s-a'myaunrits1'       na       ma'llapla6       k'u       gatedja'p  !ayau 

the  |  my  sleeping  |  that  it  is  |  be  bad?"  |  not  |  answering 

4  ai        ma'riemi        'u+        no'rit'p'a6        no'ridjame        no'rihau* 

she   |   woman.    |   "There!"   |  He  broke  off  and  threw  down  south,    |   he  broke  off  and 
threw  down  north,    |   he  broke  off  and  threw  down  east, 

no'ridji*      ha'  da'iwauhand  j      bas-I'k'i      dji      s-a'ms-iyau      ha'- 

he  broke  off  and  threw  down  west.  |  "I  dreamt  |  when  it  was  night  |  the  (my)   |  sleep- 

ing,  |   I  dreamt 

6  da'iwauhandj       dji      nu'rup  !ayauenidja      u'ldjamha'n      dji175 

the    |    my   dismembering  myself   and   throwing  myself   down.    |    I   threw   down    |    the 

di'nenidja      'u'ldjaruhan      dji175      iwi'lmidinna176      'u'ldjaru- 

my  shoulder,  |  I  threw  down  |  the  (my)   |  other  shoulder,  |  I  threw  down 

8  handj       dji       kJa'dji'nna       u'ldjaruhandj       dji       iwilmikla'- 

the  (my)   |  thigh,  |  I  threw  down  |  the  (my)   |  other  thigh." 

dji'nna     k'u     mini'nlilyau     ai     ma'ri«mi     k'      tc'  o'  t  la'lyauna 

Not   |  looking  back   |  she  |  woman  |  her   |  pounding  out  nuts, 

10  da'yaun      aits-      bo'naeamauna      ha'  da'iwauhandj      dji      dje'- 

lying  flat  in  his  cradle  |  the  |  boy.  |  "I  dreamt  |  the  (my)   |  shooting  down 

djariyau        dji        ma'kli        ha'  da'iwauhandj        bahatedi'bilgu€ 

the  (my)   |  backbone,  j  I  dreamt  |  to  run  all  over  with  nothing  but 

12  aidji       p'u't!uk!u       ha'  da'iwauhandj  a       mini'nhau/i^'        aitc 

the  (my)   |  skull.  |  I  dreamt  about  it."  |  She  looked  east  |  the 

ma'riemi       gi       tc!a'la«imaduN       djiewu'ldie       aitc       wa'tduwi 

woman  |  at  |  digger-pine  place.  |  It  was  dripping  down  |  the  |  blood 

14  gi      tc!alaei      djo'p«dae      k'       ba'lla      ma'riemi      mini'nuwau- 

at   j    digger-pine.    |    She  put  her  hand  over  her  mouth177    |   her   |   mouth    |   woman   | 

looking   at  it 

yau      gi      wa'tduwi      waeyu'e      ai      ma'riemi      badu's-ae      ma'- 

at  |  blood.  |  She  was  afraid  |  she  |  woman,  |  she  ran  off  home  |  woman. 

16  riemi        ba'ndidibilhategue        gi        i't'dja        p'u't!uk!uhategu 

It  bounded  about  nothing  but  |  at  |  on  top  |  nothing  but  skull. 

ba'idi6       ai      ma'ri«mi       k'       da't'i       ge'nieaic      ai       ma'riemi 

She  ran  leaving  it  behind  |  she  |  woman  |  her  |  child,  |  she  forgot  it  |  she  |  woman 

18  k'      da't'i      badu'anc     wo'wi      atc'i'mak!u      k'      niaus-      t'u'- 

her  |  child,  |  she  arrived  running  home  I  house.  |  "What  perchance  is  |  his  |  going  to 
_  be   |   doing? 

175  <  u'ldjaruhandj  dji. 

176  iwilmi-  means  literally  '  '  on  one  side,  half.  '  ' 
ITT  AS  sign  of  frightened  amazement. 


Sapir:  Tana  Texts.  117 


yau       nu'ruplas1        ba'ndihatedibilgus-        k'        p'u't!uk!u        gi 

He  throws  his  own  members  down,  |  nothing  but  bounds  about  |  his  |  skull  |  at 

i't'tc'       djieu'ldis-       aitc       wa'tedu178       gi      tc!a'la«l       wa«yu'-    2 

above.  |  It  drips  down  |  the  |  blood  |  at  |  digger-pine.  |  I  am  afraid," 

sintc'        ma'ri«mi       t'i'ei        a'       ya'na       t'i'ei       'adja'haenik 

woman  |  she  said.  |  "Indeed!"  |  people  |  they  said.  |  "Let  us  run  away! 

dibalauk!6'wa«nik'      fu'e     aits-     ya'na     '  adja'andm^t'      'adja'-    * 

He  might  cause  us  all  to  die."    |   They  did  so   |  the   |   people.   |    Now  they  ran  off  to 
save  themselves.    |    Now  running  south  to  save  themselves 

t'  p'  ayauant' '       ya'wulmiri*       gi       wama'rawi       dje'djafclak!ie 

they  went  as  far  as  and  entered  |  at  |  Wama'rawi.  |  They  put  as  door 

s-ibu'mk  laina      gi       ba'Miwa      banei'rame      aits-       ya'na      'a-    6 

sandstone  rock  |  at  |  smoke-hole.  |  They  filled  house  |  the  |  people,  |  children, 

ma'its'!its!gi      phi'diwi      'i's-iwi      'itc!i'np!a      t'I'c      'u'      k'u 

women,    |   men.    |   Little  Wildcat   |   he  said,    [    "There!"    |   not 

gatedja'p!ayau       ma'riemi       ba'ndidueu'ldie       'itc!i'np!a       k'     8 

answering  |  woman.  |  He  bounded  down  again  |  little  Wildcat  |  his 

p'u't!uk!u      bandiduwa'ldi*      gi      bi'wi      bamitc!i'edja6      k'u 

skull,  |  he  bounded  down  to  ground  |  at  |  earth,  |  he  lay  there  quietly,  |  not 

de'waiyau      aik'      wak  !a'lp  layauna      bandidibi'landie      p'uthi-  10 

seeing  |  his  |  wife.  |  Now  he  bounded  about  |  nothing  but  skull. 

k!uha'tegu       de'wai*       k'        da't'i       dje'djagile       k'        da't'i 

He  saw  it   |   his  child,    |   he  took  it  in  his  mouth   |   his  child. 

a'm179      'i'tc!i'np!a     t'i'€i      k'     wak  la'lp  layauna      ba'ndidnm'-  12 

"Am!"  |  little  Wildcat  |  he  said  |  (to)  his  |  wife.  |  He  bounded  home  west, 

dji«      ba'ndidueane      aik'      wa'wi      k'u'      aitc      ya'      ba'ndi- 

he  arrived  home  bounding  |  his  |  house.  |  Not  were  |  the  |  people.  |  He  bounded  about 

dibil«      gi      wa'wibanauma      k'u'      aitc      ya'      a'm    biri'mas-  14 

to  I  every  house.  |  Not  were  |  the  |  people.  |  "Am!  |  Where  will  be 

aidji      t'u'miriwa      na      adja'ei      dlwaisiit!6'woema      '6'maidi- 

the  |  that  you  do  thereto  |  that  (you)  are  |  run  away?  |  I  shall  find  you."   |  Now  he 

tracked  them   all   around 

bilandi*     k'      ba'ndidibilyauna       de'waie     gi     la'lla     ya't'p'a-  16 

his  |  bounding  about.  |  He  found  them  |  to  |  feet  |  they  moving  south. 

yauk'i«a    a'm     diwais-it  !6'woema    bandi't' p' ayauanf     lu'iklau- 

"Am!  |  I  shall  find  you."  |  Now  bounding  south  |  he  cut  them  down  one  after  another 

waldi«       gi       «i'na       k'        batedju'leiwi       lu'ik  !auwaldi«       gi  18 

at  |  trees  |  their  |  bottom  oaks,  |  he  cut  them  down  one  after  another  |  at 

ma'ltc'i      ba'ndianei      kla'ina      wop«tc'u'nt!alts'!ic      gi      kla'ina 

bushes.  |  He  bounded  on  to  them  |  rocks,  |  he  burst  them  to  splinters  |  to  |  rocks. 


178  =r  wa'teduvr. 

179  Threatening,  as  though  to  say,  "  I  '11  fix  you. ' ' 


118       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
ba'ndit'p'a6      gi      p'u's-uaina      aik'      bam'djaya'una      p'u'thi- 

He  bounded  south  |  to  |  P'  u'lsuaina  |  his  |  coming  rolling  |  person's  skull. 

2  k.'umya'       t'o'w^'e        la'umauna       djukla'lla       t*d'm'djan*t'l 

He  did  like  |  being  strong  |  wind,   |  he  came  doing  so. 

ba'ndilorp'  ae      gi       '6'djinimauna      '6'maiyau      gi      ya'na 

He  bounded  south  up  hill   |   at  |  <  6'djinimauna   |   tracking  them   |   at  |   people 

4  k'         la'lk'ica         ba'ndieanandie         wama'rawi         gaiewu'lp!ae 

their   |   feet.   |   He  now  arrived  bounding   |   Wama'rawi.    |   It  was  heard  inside 

ya'na     k'      gaya'yauna     k'immulwi'dja6     maus-i     'I'wulyauna 

people  |  their  |  talking.  |  "Do  you  (pi.)  let  me  enter!   |  I  shall  be  |  going  inside," 

6  t'i'e       aitc       p'u't!uk!umya       djeha'irieae       k'uyaugu       k'i'm- 

he  said  |  the  |  person's  skull.  |  "Keep  still  1   |  Do  not  |  let  him  enter!" 

muM      t'i'e      aitc      ya'na      k'u      k'i'mmulel      k'immulwl'dja6 

they  said  |  the  |  people.  |  Not  he  was  |  be  let  in.  |  "Do  you  (pi.)  let  me  enter!" 

8  k'uyaugu       ki'mmulwieie       yaitc  !ha'iguwieie       'a'haea'180       t'l'- 

"Do  not  |  you  (pi.)  let  him  enter!   |  do  you  (pi.)  keep  quiet!"  |  "Yes!"  [  now  he  said 

andie        k'        dju'gutcli        gi        ira'mi        dji        k'uya'uwidj 

his  |  heart  |  at  |  outside,  |  "the  |  your  (pi.)  not  me 

10  k'  immulwl'dja     ba'nts'djame181      p'au'dja'mmatclumauna      ba- 

your    (pi.)    letting  me   enter."    |    He  bounded   north    |    being   at   considerable  distance 

north.   |   Now  he  hastened  back  from  north 

du'gamandi6      p'ut!uk!u'mya       gi       bl'wi       la'umauplannaina 

person's  skull  |  at  |  earth  |  being  very  strong, 

12  lu'ik!aubadibilc      ma'ltc'i      lu'ik  laubadibil6      i'na      maue      bo'- 

he  cut  them  all  to  pieces  one  after  another   |  bushes,   |  he  cut  them  all  to  pieces  one 
after  another  [  trees,   |  he  was  about  to  be  |  bursting  into  house. 

malwu'lyauna       la'uea182       ba'ndihau6        dja'uhauna       ba'ndi- 

It  was  too  strong  for  him.  |  He  bounded  east  |  east,  |  he  bounded  back  from  east, 

14  durk'i6      maue      bo'malwa'ldjiyau      gi    el'gunna      dji'dinna6183 

he  was  about  to  be  |  bursting  in  going  west  |  at  |  sweat-house.  |  It  shook 

aits-       «i'gunna       lau'ma'lwul6       ba'ndit'p'a6       ba'ndit'wadju6 

the  |  sweat-house,   |   it  was  too  strong  for  him  to  break  in.   |  He  bounded  south,   |  he 

came  bounding  back  from  south, 

16  maue       bo'ma'lwalwadjuyauna       la'uea       ya'na       gaiewu'lp!a- 

he  was  about  to  be   |  bursting  in  from  south.   I   It  was  too  strong  for  him.   |  People  | 

being  heard  talking  inside 

yauna      gi      ei'gunna      ba'ndim'dji6      gi      dja'um'dji      ban- 

at  |  sweat-house,  |  he  bounded  west  |  to  |  west,  |  he  came  bounding  back  from  west. 

18  dido'dju6      t' on*!' e       aigits-       haga      k'       la'uyauna       la'uea 

He  did  like  |  to  the  |  flint  arrow-head  |  its  |  being  strong.  |  It  was  too  strong  for  him. 


iso  Threatening. 

181  Regularly  contracted  from  ba'ndVdjamf. 

182  Lit.,  "he  had  (or  made)  it  strong." 

183  — d 


1910]  Sapir:  Tana  Texts.  119 

bamitc!i'tedjae      ba'ei       hehe'e      p'u'tluklumya      t'I'ei       glma- 

He  lay   still   to  rest,    |    he  lay  there.    |    "Hehe'£!"    |   person's  skull    |    he   said,    |    "you 

have  been   sensible, 

wa'racnuma       ya'na       bandiba'l*       gi       i't'dja       maue       bo'-    2 

people!"    |   He  bounded  up    |   at   |    above,    |   he  was  about  to  be    |   bursting   down   into 

house 

malwa'ldiyauna      gi       i't'dja       dje'djaMakliyauna      bandidu- 

at  |  above  |  door.   |  He  came  bounding  down  from  above, 

eu'ldie      la'uea      gi      i't'dja      bandiba'lt' imai€      maus-i      '6'ni-    4 

it  was  too  strong  for  him  |  at  |  above.  |  He  bounded  up  again.  |  "I  shall  be  |  trying  it 

again, 

enawaigadaya'una       bo'malwaTdamais-it!6'€a       t'u'e       ba'ndit- 

perhaps  I  shall  burst  down  into  house."   |  He  did  so,   |  he  bounded  up  into  air 

djae       gi       i't'dja       ba'ndidueuldi«       bandip' a'dadubale       da    6 

at  |  above.  |  He  bounded  back  down  from  above,   |  he  bounced  back  up  again  |  that 

p'u'tluklumya      bo' ma'lwulbindja6      gi     ma'tladjuwa     p!ut!a'- 

person's  skull.  |  He  nearly  burst  into  house  |  at  |  sweat-house,   |  it  was  already  thin 

andiw^'       s-ibu'mklaina      ya'ieyue       ai       Iwu'lu      he'       t'as-i-     8 

sandstone  rock.  |  They  were  afraid  |  they  |  inside.  |   "Heh !   |  It  looks  as  though  we 

nik'       maus-       dibala'uyauna       t'a'mplas-       raaus-       bo'ma'l- 

shall  be  |  all  dying,   |  it  seems  that  he  is  |  about  to  be  |  bursting  into  house," 

wulyauna      ya'na      t'I'ei      ba'ndiduridjam6      aits-      'itc!i'np!a  10 

people  |  they  said.  |  He  bounded  back  down  hill  north   |  the  |  little  Wildcat 

gi      bl'wi      ba'yauant'1      atc'I'mah       aidji      mauenitc'       bo'- 

at  |  earth  |  now  lying.  |  "What  is  |  the  |  my  being  about  to  be  |  bursting  in  for, 

malwu'lmaiyauna      laueaya'uandindja      gi      «I'gunna  12 

it  being  now  too  strong  for  me  |  at  |  sweat-house?" 

ba'ndit8'djamc       badu'p!ite       gi       Iwa'launa       badu'eanmae 

He  bounded  back  north,   |  he  rushed  back  as  far  as  |  to  |   Old  Cow  creek    |  he  ar- 
rived  rushing   back   there 

wa'wiha      birihana'      dji      nimi'riwa      ba'nts'djamel      bakla'u-   14 

former  house.    I   "Where,  now,  is  |   the   (my)    |   going  thereto?"   |  He  bounded  north,    | 

he  met  them 

maip!a«       gi       ya'na       o'mfdji6       gi       ya'na       ba'dja'rnandi* 

at  |  people,  |  he  killed  them  |  to  |  people.  |  Now  he  hastened  north, 

ba'ridjam*      gi       djit'p'ama'uwite'u184       o'medjie       gi      ya'na  ie 

he  hastened  north  down  hill  |  at  |  Djit'  p<  ama'uwitc'  u.  |  He  killed  them  |  to  |  people 

ha'djanmauna       bala'udjam*       ga'banaumam'djawet'iwa       gitc' 

being  ten.  |  He  rushed  up  hill  north,  |  he  was  heard  coming  by  everybody  |  by  the 

ya'na      k'       ba'm' djayauna      'i'ndayau      gi      djuklalla'      k'    is 

people  |  his  |  coming  rushing  |  making  |  to  |  wind  |  his 

ba'm' djayauna      bap!memae      gi      k!a's-ip!u 

coming  rushing.  |  He  rushed  as  far  as  there  |  at  |  Kla's'iplu. 


184  ==  Flowing-south -salt. 


120       University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 

• 

niga'mc        aitc        me'tcli        gi        i'  da'lmadu185        6'winiwet' 

He  came  from  north  |the  |  Coyote  |  at  |  I' da'lmadu.  |  He  had  on  elk-skin  belt 

2  aits-       me'tcli      de't'ila*      gi      wawi'ldjuwami      wa'k!irie      ai 

the  |  Coyote,  |  he  carried  quiver  |  at  |  otter-skin  quiver.  |  He  stood  still  |  he 

me'tcli        djik!uwa'ldie        be'hara        p'ut!uk!umya'        me'tcli 

Coyote,  |  he  listened.  |  "That  must  be  |  person's  skull,"  |  Coyote 

4  t'i'ei      niga'mandi6      maus-i      nik!a'umaip!ayaima      t'i'e      aitc 

he  said.  |  Now  he  was  coming  from  north.  |  "I  shall  be  |  meeting  him,"  |  he  said  |  the 

me'tcli       k'       dju'gutcli        k'u'dama'is-indj       amedji'€i       go'- 

Coyote  |   (in)  his  |  heart.  |  "Perchance  I  shall  not  |  be  killed.  |  I  hear  about  him 

6  sindj      omedjiya'u      gi      ya'      bariwadju'ndie      p'ut!uk!umya' 

killing  |  to  |  people."  |  Now  he  ran  down  hill  from  south  |  person's  skull, 

me'tcli      niga'mk'  ainae     me'tcli     wa'k!dibile      gi186      ea'igidjeee 

Coyote  |  he  similarly  came  from  north.  |  Coyote  |  he  stood  |  at  |  at  that  (place) 

8  djewint'a'uriklu     he'     atc'i'h       aidji       t'u'nidja     '  e'  t'  u'pelaue 

Djewint'a'uriklu.  |  "Heh!   |  What  is  |  the  |  my  doing?"   |  He  unloosened  it 

k'1       6'winei       we'walmi*        kM        wawi'ldjuwami       we'walmi6 

his  |  belt,  |  he  hid  it  away  in  brush  |  his  |  otter-skin  quiver,   |  he  hid  it  away  in  brush 

10  k'1       k!a"di       bawa'djiw«t'        ai       p'u't!uk!umya       k!a'neai- 

his  |  net  cap.  |  He  rushed  from  south  [  he  |  person's  skull  |  approaching  nearer. 

mauna         me'tcli         t'I'ei         dima'neaigu         udjle'mans-ugina' 

Coyote   |   he  said,    |    "Would  that  there  might  be   |   old  pack-basket  1 

12  dlma'ncaigu      udji'malamiyauna      dlma'ncaigu      dji      djuwa'- 

Would  that  there  might  be  (old  shredded-bark  apron!  |  Would  that  there  might  be  |  the 

(my)    |   woman's  skirt 

yauna      mallaplama'una     t'u'c      mitclk'i'6      ai      mala'miyauna 

being  badl"  |  He  did  so,  |  there  came  to  him  |  it  |  shredded-bark  apron, 

14  ai       udji'emans-ugi       ai       djuwa'yauna       dima'neaigu       tclal- 

it  |  old  pack-basket,  |  it  [woman's  skirt.  |  "Would  that  there  might  be  |  pitch  I 

eana'      batc'ina'      a'tc!alea      k'      t!a'leaina      gi      tc!a'lca      al- 

white  clay!"  |  He  smeared  pitch  on  himself  |  his  |  head  |  to  |  pitch,  |  he  put  it  thick 

on  his  face. 

16  «a'ilautc'  uip  !ae     mini'nuwagaldamgu6     k'      tc'u'na      gi     tc  la- 
He  just  managed  to  look  out  through  |  his  |  eyes  |  at  |  pitch. 

lea     ba'ndiwadju'ndi6     p'  u't  Ink  himya      mlp'andjana'      me'tcli 

Now  he  came  bounding  from  south   |  person's  skull.    |    "I  would  cry,  is  it  not?"187   | 

Coyote 

18  t'i'ei      'e'waleandi«      me'tcli      gi      udji'emans-ugi      t'u'c      ai 

he  said.  |  Now  he  carried  it  on  his  back  |  Coyote  |  to  |  old  pack-basket.  |  He  did  so  | 
he 

iss  —  Bone-place. 

186  This  word  would  seem  to  be  better  omitted. 

187  =  "Now  I'm  going  to  cry." 


1910]  Sapir:  Tana  Texts.  121 

me'tcli      niga'm«i      p'u'tluklumya      k!a'neaiwadjumauna      e~{- 

Coyote,  |  he  came  from  north.  |  Person's  skull  |    (is)  approaching  nearer  from  south,   | 

"E-j- 

e_f-      g+      e-f-      e+      e-f      dju'maip!ae      ai      me'tcli      p'uthi-     2 

e+  e+  e-|-  e-|-  e-f!"   |  He  walked  along  leaning  on  stick  |  he  |  Coyote,   |  Person's 

skull 

klu'mya      bamitc  !i'tedjaea      go'yau      gi      mima'una      'a'k!die189 

he  lay  still  |  hearing  |  to  |  weeping  one.  |  He  came  upon  him 

ai      me'tcli      gi      p'u't!uk!umya      mini'nwauei      me'tcli      gi    4 

he  |  Coyote  |  to  |  person's  skull,   |  he  looked  at  him  ]  Coyote  |  at 

p'u'tluklumya      me'tcli      gaela>i      go's-indj      dju      mallap  la- 
person's  skull.   |  Coyote  |  he  cried,   |  "I  hear   |  the   (your)    |  ytrar  being  bad 

ya'uenu       gi       dja'urp'a       atc'i'mat'        aidju       t'u'maienum     6 

at  |  south.  |  What  is  |  the  (your)  |  your  doing  therefore 

aige       p'u'tluklumya       gaya'€i       ha' da'iwauhantc'        t'i'wau* 

in  that  way  ?"    |    Person's  skull    |   he  spoke,    |    "I  was  dreaming,"    |   he  said  to  him 

gi      me'tc.'i      dji      mumarip'a'uyauwa      ha'  da'iwauhandj      dji    8 

to   I   Coyote,    |   "the    (my)    |   being  had-child-for   |    I  dreamt   |   the    (my) 

nu'riplayau        ha' da'iwauhantc'        ba'ndihat€dibi'lguyau        dji 

dismembering  (my) self  down.  |  I  dreamt  |  bounding  about  as  nothing  but  |  the   (my) 

pVt!uk!u      gaya'wauyauna      gi      p'u'tluklumya      galea'yauna  10 

skull."   |  Talking  to  him  |  to  |  person's  skull,   |  crying, 

hehe'e      k'up'a'ntc'      ma'rieamc      dila'uyaucnum      aidju      t'u'- 

"Hehe'e  I   |  I  would  not  be  |  I  bake  you  down  in  ground,  |  your  dying  |  the  (your)    | 

your  doing 

yau«num     a'igidje     dju     ba'ndihatedibi'lguyau     dju     p'u'tlu-  12 

in  that  way  |  the  your  |  bounding  about  nothing  but  |  the  your  |  skull. 

k!u       de'waihantc      ya'      «aigidje      t'u'mau      a'ik'ienu      ha'- 

I  saw  |  person  |  in  that  way  |  doing  |  to  you  |  dreaming 

da'waumau        klunihantc'        ya't'p'auwa'djue        gaya'wauyau  14 

and  I  was  |  cause  him  to  be  person  again,"  |  talking  to  him 

gi     p'  u't  !uk  Jumya     ba'yauna     tc' i'ltc' uimau     gi     p'u'tluklum- 

to  I  person's  skull.  |  Lying  there  |  being  big-eyed  |  to  |  person's  skull 

ya       wariha'teguk' i       k'        tc'u'na       we'marihantc'        'i'nda-  16 

he  sat  being  nothing  but  his  |  his  |  eyes.  |  "I  put  wood  and  rocks  in  hole  in  ground,  | 

I  made 

hantc'       muklula'       ^wa'ihantc'        gi        ei"        djik!ue       a'itc 

round  hole,  |  I  brought  wood  |  to  [  wood."  j  He  listened  to  him  |  the 

'itcJi'nna       t'i'yauk'i       gi       me'tcli       klu'nihantc'       yu'maree  18 

Wildcat,   |  he  speaking,    |  to   |   Coyote.   |   "And  I  was   |  make  fire  in  pit 


iss  Imitation  of  sobbing. 

189  Note  fern,  stem  'a-,  for  Coyote  now  speaks  and  is  spoken  of  as  a 


122       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
gi      muklula'      gi      eaV       do't«aihantc'       gi      ei'       ya'm'dja- 

at  |  round  hole  |  to  |  fire,  |  I  put  much  in  fire  [  to  |  wood  |  burning  along 

2  yau     klu'nihantc'      be€ai     gi     k!aT      tc'i'lmau     k!ai'      kluni 

and  I  was  |  put  them  into  fire  |  to  |  rocks  |  being  big  |  rocks  |  and 

ma'lapx        aitc        k!aT        klunihantc'        '  i'nduhantc'  19°        gi 

they  were  glowing  hot  |  the  |  rocks,  |  and  I  was  |  I  went  to  look  for  it  |  to 

4  tc!a'lea       aho'tclal*       t'uis-dibi'lhantc'        bams-iwi'tc  !al«       u'-f 

pitch  |  soft  pitch.  |  I  mixed  it  with  it  |  old  red  pitch.  |  Now! 

du'llaidjilhantc'       a'igitc      dju      p'u't!uk!u       dumhali'lihantc' 

I  smeared  much  pitch  around  |  here  |  the  your  |  skull,  |  I  smeared  it  all  over  smoothly 

6  gi      tc!ale      u'      klu'nihantc'       du'mdjamari6       gi      muklula' 

to  I  pitch.  |  Now!  |  And  I  was  |  put  skull  down  in  pit  |  at  |  round  hole," 

t'l'wau*      aigi      'itcli'nna      s-+      t'i'h      ai      tc!a'le      ya'tc'i- 

he  spoke  to  him  |  to  him  |  Wildcat.   |   "'S'+l'   |  it  said   |  it  |  pitch   |   spluttering  as 

it  blazed. 

8  djaeayau 

t'u'k!ada«a'tc'        pVt!uk!umya        t'i'ei        be'kldindihantc' 

"Do  so  to  me,  if  you  please!"   |   person's  skull   |  he  said.   |   "Now  I  placed  them 

on  top 

10  gi      ma'lamemak!ai      tc'i'lmau      tc'      k!ai      'u'      kluni      s-+ 

to  |  glowing-hot  rocks  |  being  big  |  the  |  rocks.  |  Nowl   |  And  |  'S'-f-'' 

t'I'yau      ai      tc!a'le      mate  lu'nt!  ante!  ex      k'       ya't' p' aueayau 

saying  |  it  |  pitch  |  it  stretched  out  |  its  |  becoming  person  again. 

12  kluni      'u'     wa'kldulau'andex     k'      ya't' p' aueayauant' '      djl'- 

And,   |  now  I   |  he  arose  again  out  of  fire   |  his  |   having  become  person  again."    [   It 

shook  all  over 

dinnidibil«a        k'u        e'  k'  u'ldibilbadummai6        ai        'itcli'nna 

Not  he  was  |  move  about  any  more  |  he  [  Wildcat 

!4  dila'uyauandi     mau     ba' ma'lbalyauna     aha'     hehe'-j-     metcli 

being  now  dead   |   having  been   about  to  be    |   burst  up  out    (of  rocks).    |    "Aha'!    | 

heheM"    |   Coyote 

t'i'€i       k'us-inu       dje'ru6       a'inidja        k'  u'maenindj        djiru'e 

he  said,  |  "you  are  not  |  win  over  |  me !  |  I  have  never  been  |  be  beaten 

16  gi      p'  a'dibanauma      djiduwa'uma6     dl't'illa     ma'nni     'u'ldja- 

at   |  every  place."   |  He  seized  them  back  there   |   quiver  |  bow.   |   He  threw  it  away 

s-a€      aik'       e'mans'Ugiha      'uldjas-ae      mala'miyauna      me't6- 

his  |  former  pack-basket,  |  he  threw  it  away  |  shredded-bark  apron,   |  he  cast  them  all 

away. 

18  djabas-ae      6'winit' p'  aue      wi'tp' ulyauna      k'u's-i       dji      dji'- 

He  put  on  his  belt  |  tying  his  hair  up  into  top-knot.  |  "Not  will  be  |  the  (my)    |  being 

one  who  is  beaten." 

rus-I'ea      ni'tp'andie      me'tcli      nileo'rp'ae      nigi'llaue      ni'tp'a6 

Now  he  went  south  |  Coyote,  |  he  went  up  hill  south,  |  he  went  up  to  top  of  mountain.  | 
He  went   south, 

i»o  *i'ndue(i)   would  be  better  after  Tc  .'u'nihantc* . 


1910]  Sapir:  Tana  Texts.  123 

niwa'ldimiri*       gi       djit'p'ama'uwitc'u       ni't'  p'  ayauanf l       m- 

he  went  down  as  far  as   |  to   |  Djit'  p<  ama'uwitc'  u.    |   Now  going  south   |  he  arrived 

as  far  as 

«a'nmirie      ai      wama'rawi      'a'ne      aitc      ya'na      gi      «I'gunna     2 

it  |  Wama'rawi.  |  They  were  many  |  the  |  people  |  at  |  sweat-house. 

yadura'meie      me'tcli      t'i'ei      gawa'uwulyauna      owedjis-i'ndja 

"AH  go  out  again!"  |  Coyote  |  he  said  |  shouting  to  them  inside.  |  "I  have  killed  him 

gi       p'u'tluklumya       ow«dji'masindja       gi       djewint'a'uriklu    4 

to  I  person's  skull,  |  I  have  killed  him  there  |  at  |  DjSwint' a'uriklu." 

t'u'e      aitc      ya'na      ya'duramyauant' '      ya'doyauna      ya'dur- 

They  did  so  |  the  |  people  |  now  all  going  out  again,  |  moving  back  east,  |  moving  back 

south, 

p'ayauna       ya'dum' djiyauna       ya't'djamyauna       ya'batVan-    6 

moving  back  west,  |  moving  back  north.  |  Now  they  all  went  off  home. 


THE  ROLLING  SKULL.191 

Many  were  the  people  dwelling  at  U'ntc' unaha.192  Wildcat's 
wife  was  pregnant  and  he  had  a  child  born  to  him.  The  woman 
gave  birth  to  a  child;  Wildcat  did  not  go  to  hunt  deer,  for  his 
wife  had  a  child.193  Wildcat  said,  "Let  us  go  to  get  pine  nuts. 
We  can  do  no  other  work  now  than  to  go  to  get  pine  nuts.  And 
dress  up  your  child ! ' ' 

Now  they  went  to  the  east  together  with  their  child.  There 
were  many  pine  nuts  there,  the  trees  were  loaded  down  with  them. 
' '  I  shall  climb  up  for  them  here.  Let  us  get  pine  nuts. "  "  Yes, ' ' 
said  the  woman.  Wildcat  climbed  up  the  tree.  He  threw  the 
pine  nuts  down  one  after  another,  broke  off  the  pine-cones  and 
threw  them  down.  The  woman  had  put  her  baby  in  its  cradle 
down  on  the  ground,  and  pounded  the  nuts  out  of  the  cones 
as  Wildcat  broke  them  off  and  threw  them  down  below. 
He  shouted  down  to  his  wife,  "Are  they  big  nuts?"  The 


181  This    myth    is    practically    identical    with    Curtin's    "Hitchinna" 
(op.   cit.,   pp.   325-35);    Hitchinna,   "wildcat,"    corresponds   to   <itc!i'nna, 
Metsi,  "coyote,"  is  me'ts-H,  Putokya,  "skull  people,"  is  p*u't!uk!uya.    Cf. 
also  Dixon,  op.  cit.,  pp.  97-8,  and  no.  xxm  of  this  paper. 

182  An  Indian  village  located  on  a  plain  between  the  upper  courses  of 
Old  Cow  creek  and  Clover  creek,  at  a  distance  of  about  fifteen  miles  south 
of  Round  Mountain.     There  was  said  to  be  an  abundance  of  flint  in  the 
neighborhood. 

183  See  note  101. 


124       University  of  California  Publications  in  Am.  Arch.,  and  Etlm.  [Vol.  9 

woman  said,  "Yes.  Throw  them  all  down,"  said  the 
woman;  "they  are  big  nuts."  He  threw  the  pine  nuts  down, 
and  said,  "Hu!"  He  threw  some  more  down,  saying, 
"Hu!"  "Yes,"  said  the  woman.  Wildcat  spoke  to  her  within 
his  heart,  spoke  down  to  her,  "Hehe'e!  I  wonder  what's  going 
to  happen,  for  my  sleep  is  bad."  The  woman  did  not  answer. 
"Hu!"  He  threw  pine  nuts  down  to  the  south,  he  threw  them 
to  the  north,  he  threw  them  to  the  east,  he  threw  them  to  the  west. 
"Last  night  I  dreamt  in  my  sleep.  I  dreamt  that  I  was  throwing 
myself  down.  I  threw  down  my  shoulder,  I  threw  down  my  other 
shoulder,  I  threw  down  my  thigh,  I  threw  down  my  other  thigh. ' ' 
The  woman  did  not  turn  back  to  look,  as  she  pounded  the  nuts 
out  of  the  cones ;  the  baby  was  lying  in  its  cradle  on  the  ground. 
"I  dreamt  that  I  hurled  down  my  backbone.  I  dreamt  that  I 
was  rolling  all  over  with  nothing  but  my  skull.  I  dreamt. ' '  The 
woman  looked  east  to  the  digger  pine.  Blood  was  dripping  down 
from  the  pine  tree.  The  woman  put  her  hand  over  her  mouth,  as 
she  looked  at  the  blood.  The  woman  was  afraid,  and  ran  off 
home.  He  bounded  about  up  in  the  tree,  being  nothing  but  a 
skull.  The  woman  left  her  child  behind  her,  forgot  her  child. 
She  arrived,  running,  at  the  house.  "I  don't  know  what  he  is 
going  to  do.  He  has  thrown  his  own  members  down,  and  bounds 
about  up  in  the  tree  with  nothing  but  his  skull.  Blood  is  drip- 
ping down  from  the  digger  pine.  I  am  afraid, ' '  said  the  woman. 
"Indeed!"  said  the  people.  "Let  us  run  off  to  save  our- 
selves. He  might  cause  us  all  to  die."  The  people  did  so,  and 
started  off  to  run  for  safety,  running  off  to  the  south.  They  all 
went  into  the  sweathouse  at  Wama'rawi,194  and  put  a  sandstone 
rock  on  the  roof  to  keep  others  out.  The  people  filled  the  house, 
children,  women,  and  men.  Wildcat  was  saying,  ' '  Hu ! ' '  but  the 
woman  did  not  answer  him.  Wildcat's  skull  came  bounding 
down,  bounded  down  to  the  ground.  He  lay  quietly  there  for  a 
short  while,  not  seeing  his  wife.  Then  he  bounded  around,  noth- 
ing but  a  skull.  He  saw  his  child  and  swallowed  it.  "Am!" 
said  Wildcat  to  his  wife.  He  bounded  back  home  to  the  west, 
he  bounded  back  and  arrived  at  his  house.  There  were  no  people 

194  See  note  111. 


1910]  Sapir:  Tana  Texts.  125 

there.  He  bounded  about  to  every  house.  There  were  no  people. 
"Am!  Where  is  it  that  you  have  all  gone  to,  running  away  to 
save  yourselves  ?  I  '11  find  you ! "  He  followed  all  their  tracks, 
as  he  bounded  about.  He  found  their  tracks  which  they  had 
made  in  moving  to  the  south.  "Am !  I  shall  find  you,"  said  he, 
as  he  bounded  off  to  the  south.  He  cut  bottom-oaks  down  one 
after  another,  he  cut  the  brush  down.  He  bounded  on  to  the 
rocks,  and  burst  them  to  pieces.  He  bounded  south  to  P'  u'ls-ueai- 
na,195  rolling  along  to  the  west,  a  human  skull.  He  was  like  a 
strong  wind,  thus  he  was  as  he  went  along.106 

He  bounded  up  hill  to  the  south  to  '  O'djinimauna,197  following 
the  people's  tracks.  He  bounded  on  until  he  arrived  at  Wama'- 
rawi.  "Let  me  in,  you  people,  I  want  to  enter,"  said  the  human 
skull.  "Don't  say  anything,"  (they  whispered  to  one  another). 
"Don't  let  him  in,"  said  the  people.  He  was  not  allowed  to 
enter.  "Let  me  enter,  you  people!"  "Don't  you  let  him  get 
in!  Be  quiet!"  "Yes!"  he  now  said  outside  within  his  heart. 
"You  people  won't  let  me  in,  won't  you?"  He  bounded  back  a 
little  way  to  the  north,  and  came  back  swiftly,  a  human  skull,  on 
the  ground  from  the  north.  He  was  very  strong,  and  cut  up  all 
the  bushes  everywhere,  cut  up  all  the  trees.  He  was  going  to 
burst  into  the  house,  but  he  could  not,  for  it  was  too  strong.  He 
bounded  off  to  the  east.  He  came  bounding  back  from  the  east, 
intended  to  burst  west  into  the  house.  The  sweat-house  shook, 
but  it  was  too  strong  for  him  to  break  in.  He  bounded  off  to  the 
south.  He  came  bounding  back  from  the  south,  intended  to  burst 
into  the  house  from  the  south  side,  but  it  was  too  strong  for  him. 
The  people  were  heard  talking  inside  the  sweat-house.  He  bound- 
ed off  to  the  west.  He  bounded  back  from  the  west,  acted  like  a 
flint  arrow-head,  so  strong  was  he,  but  he  could  not  break  into  the 
house.  He  lay  quiet  a  while,  in  order  to  rest.  There  he  lay. 
"Hehe'e!"  said  the  human  skull.  "You  people  were  very  sensi- 
ble." He  bounded  up  into  the  air,  intended  to  burst  into 


i»5  An  Indian  village  on  the  present  "Tamarack  Road,"  near  Ba'n'xa. 
See  note  107.  P< u'ls-u€aina  means  "red  clay." 

198  Sam  Bat'  wi  said  that  when  the  older  Indians  first  saw  the  trolley  cars 
of  the  whites,  they  compared  them  with  the  wildly  rushing  P*u't!uk!uya'  or 
Human  Skull. 

197  An  Indian  village  on  the  upper  course  of  Bear  creek. 


126       University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 

the  house  from  above,  through  the  door.  He  came  bounding 
down,  but  could  not  burst  through  the  roof,  for  the  house  was 
too  strong  for  him.  He  bounded  up  again  (saying  to  himself), 
"I  shall  try  it  once  more.  Perhaps  I  shall  succeed  in  bursting 
through  the  house."  He  did  so,  bounded  away  up  into  the  air. 
He  came  bounding  down,  but  bounced  back.  That  human  skull 
had  nearly  burst  into  the  sweat-house,  for  the  sandstone  rock  was 
already  pounded  thin.  The  people  inside  were  afraid.  "He'! 
It  looks  as  if  we  shall  all  die.  It  seems  that  he  is  about  to  burst 
into  the  house,"  said  the  people.  Wildcat  bounded  back  down 
hill  to  the  north,  and  lay  there  now  on  the  ground.  ' '  Why  should 
I  try  to  burst  into  the  house  1  The  sweat-house  is  too  strong  for 
me." 

He  bounded  back  to  the  north,  rushed  back  as  far  as  Old  Cow 
creek.  He  arrived  rushing  back  at  what  had  been  his  house. 
"Whither,  now,  shall  I  go?"  He  bounded  north  and  met  some 
people.  He  killed  the  people  and  went  on  rushing  to  the  north. 
He  rushed  down  hill  to  the  north  at  Djit'p'ama'uwitc'u.198  He 
killed  ten  people,  and  went  rushing  up  hill  to  the  north.  He  was 
heard  coming  by  all  the  people,  rushing  along,  acting  like  a  wind, 
as  he  came  rushing  on.  He  rushed  on  as  far  as  K  !a's-ip  !u.199 

Coyote  was  coming  from  the  north  at  I'  da'lmadu.200  Coyote 
had  on  an  elk-skin  belt  and  carried  a  quiver  of  otter-skin.  Coyote 
stood  there,  listening,  listened  down  on  the  ground.  ' '  That  must 
be  the  human  skull,"  said  Coyote.  He  was  coming  from  the 
north.  "I  am  going  to  meet  him,"  said  Coyote  in  his  heart.  "I 
do  not  think  that  I  shall  be  killed.  I  hear  that  he  is  killing  the 
people."  The  human  skull  came  rushing  down  hill  from  the 
south;  Coyote  on  his  part  was  coming  from  the  north.  Coyote 
stood  still  right  there  at  Djewint'a'uriklu.201  "Heh!  What 
shall  I  do  ? "  He  took  off  his  belt,  and  hid  his  otter-skin  quiver 


198  An  Indian  village  on  the  south  bank  of  Cedar  creek,  near  the  Bull- 
skin  Eidge. 

i»9  An  Indian  village  situated  on  a  hill  a  short  distance  south  of  the 
present  Buzzard's  Roost  (Round  Mountain). 

200  A  rocky  spot  with  small  creek  just  north  of  the  present  stage  station 
situated  about  a  mile  and  a  half  south  of  Montgomery  creek. 

201  An  Indian  village  about  two  or  three  miles  north  of  the  present  ham- 
let of  Buzzard's  Roost  or  Round  Mountain. 


1910]  Sapir:  Yana  Texts.  127 

and  net-cap  in  the  brush.  The  human  skull  came  rushing  from 
the  south,  approaching  nearer  and  nearer.  Coyote  said,  "I  wish 
there  may  be  to  me  an  old,  ugly-looking  pack-basket.  I  wish 
there  may  be  to  me  an  old,  ugly-looking  apron  of  shredded  bark. 
I  wish  there  may  be  to  me  an  ugly-looking  skirt. ' '  It  was  so.  The 
skirt,  the  old  pack-basket,  and  the  apron  of  shredded  bark  came 
to  him.  "I  wish  there  may  be  to  me  pitch,  white  clay."  He 
besmeared  his  head  with  pitch,  put  it  on  thick  on  his  face;  he 
just  managed  to  look  through  his  eyes,  because  of  the  pitch.  The 
human  skull  came  bounding  from  the  south.  "I  am  going  to 
cry,"  said  Coyote.  He  carried  the  old  pack-basket  on  his  back, 
thus  did  Coyote  as  he  came  from  the  north,  while  the  human 
skull  approached  nearer  and  nearer  from  the  south.  "He!  he! 
he!"  he  sobbed,  "he!  he!  he!"  Coyote  was  walking  along  with 
the  help  of  a  stick.  The  human  skull  lay  quiet  a  while,  listening 
to  the  person  crying.  Coyote  came  up  to  the  human  skull.  Coyote 
looked  at  the  human  skull  and  cried,  "I  hear  that  you  were  bad 
in  the  south.  What  are  you  acting  that  way  for  ? ' '  The  rolling 
skull  spoke,  "I  was  dreaming,"  he  said  to  Coyote.  "My  wife 
was  having  a  child,  and  I  dreamt  that  I  threw  my  own  body  down. 
I  dreamt  that  I  was  bounding  about,  merely  a  skull."  Coyote 
spoke  to  the  human  skull,  ' '  Hehe'e !  I  should  like  to  bake  you  on 
hot  rocks,  because  if  you  continue  to  act  that  way,  bounding 
about,  merely  a  skull,  you  will  surely  die.  I  have  seen  a  person 
that  way  before,  acting  like  you  because  of  a  bad  dream,  and  I 
have  caused  him  to  be  a  person  again,"  said  he,  speaking  to  the 
human  skull,  who  lay  there,  big-eyed,  consisting  of  nothing  but 
his  eyes.  "I  put  wood  and  rocks  into  a  hole.  I  made  a  round 
hole,  and  packed  wood."  Wildcat  was  listening  to  what  Coyote 
was  telling  him.  "And  I  built  a  fire  down  in  the  hole.  I  put 
lots  of  wood  on  the  fire,  so  that  it  burned  well,  and  I  put  rocks  on 
the  fire,  big  rocks,  and  when  the  rocks  were  hot,  I  went  to  look 
for  pitch.  I  mixed  soft  pitch  with  old,  red  pitch.  Hu!  I  be- 
smeared that  skull  of  yours  all  around  with  pitch,  I  smeared  pitch 
all  over  it,  nice  and  smooth.  Hu !  And  I  put  the  skull  down  in 
the  hole,"  he  said  to  Wildcat.  "  'S-!'  said  the  pitch,  as  it  splut- 
tered away." 


128       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

"Do  that  to  me,  please,"  said  the  human  skull.  "I  put  hot 
rocks,  big  rocks,  on  top.  Hu !  And  while  the  pitch  said  '  S- ! ' 
the  skull  stretched  out  until  it  became  a  person  again,  and  hu! 
it  arose  out  of  the  fire,  having  again  become  a  person."  (Wild- 
cat agreed  to  let  Coyote  do  thus  to  him.  When  he  became  heated 
up,  he  attempted  to  burst  out,  but  could  not.)  It  shook  all 
around.  Wildcat  no  longer  moved  about  at  all,  for  he  was  dead 
now.  He  had  tried  to  burst  up  out,  but  in  vain.  ' '  Aha' !  Hehe ! ' ' 
said  Coyote.  "You  can't  beat  me.  I  was  never  beaten  in  any- 
thing." He  took  his  quiver  and  bow  out  of  the  brush  again, 
threw  away  his  pack-basket,  threw  away  his  apron  of  shredded 
bark,  threw  them  all  away.  He  put  on  his  belt  and  tied  his  hair 
up  into  a  top-knot.  "There's  no  such  a  thing  as  my  being 
beaten!"  Coyote  now  went  to  the  south.  He  went  up  hill  to 
the  south,  came  to  the  top  of  the  hill,  and  proceeded  south,  went 
until  he  came  to  Djit'p'ama'uwitc'u.  He  kept  going  south  until 
he  arrived  at  Wama'rawi.  Many  were  the  people  in  the  sweat- 
house.  ' '  Come  out  of  the  house,  all  of  you, ' '  said  Coyote,  shout- 
ing inside  to  them.  "I  have  killed  the  human  skull.  I  killed 
him  over  there  at  Djewint'a'urikhi. "  The  people  did  so,  all 
came  out  of  the  house.  They  all  now  went  off  home,  going  back 
to  the  east,  going  back  to  the  south,  going  back  to  the  west,  going 
back  to  the  north. 


1910]  Sapir:  Yana  Texts,  129 


II.  NORTHERN  DIALECT 


X.    COYOTE,  PINE  MARTEN,  AND  LOON. 

dju'dunt'       ai       mils-!1       gi       yu'mimaH' u203       dju'bi'M' 

He  looked  for  gophers'  roots  by  tapping  with  stick  |  he  |  Coyote  |  at  |  Yu'mimadu,  I 

he  felt  about  for  gopher  holes  by  tapping. 

dlma'neaigu"7iet'      go'wik!ape      '  e'lauyauk'  iv      V      tTn«t'      I"     2 

Suddenly  he  was   |  hear  them  coming  to  him   |   singing.    |    "Hehl"    |  he  said,    |    "ih!" 

tTflrt'        mini'tdibiH'        dima/naiguw^t'        de'waie       u'mits!!- 

he  said.  |  He  looked  all  around,  |  suddenly  he  was  |  see  |  being  two 

ma"u      ya'i«alap  Id^w      I'       tTnet'       u'ldjasaw^'       dju'k'a'eya    4 

girls.  |  "Ih!"  |  he  said.  |  He  threw  it  away  |  open-work  carrying  basket  for  roots, 

'uldjasawt'       k'       wacw      u'ldjasawet'       aig1      ts!a'lc      do'l- 

he  threw  it  away   |  his   |   digging  stick,    |  he  threw  it  away   |  to  it   |  pitch,    |   he  took 

off   and   threw   it   away 

eisa'n6^       gi       ditela'p  !ama\i       wai't'u       mausu'p'  k'  i'ditp'  a*u-    6 

to  I  being-in-mourning  (things).  |  Now  |  he  put  on  his  buckskin  trousers, 

nft      ba'nl'n"       '  I'maritp' auw^t'       ba'nl'nu       '  ik  H'watp'  axuwet' 

dentalia  |  he  put  on  his  shirt,  |  dentalia  |  he  put  on  his  moccasins. 

'  atea'tduwieir       dji       wawi'ndja       wo"        t'm«t'        wa'wi-    8 

"Do  you  proceed  to  go  there  |  the  my  house!"  |  "Yes,"  they  said.  |  She  was  pound- 
ing  acorns 

tsVw«t'       i'tslp'u'l      marPm*1       mlts-!i      k'       wak  la'lp  layau 

Bull-frog   |   Woman    |    Coyote    |    his    |    wife. 

'e'      atc'i'mah      atea'tmainu"k'      apbi'mah      aidji     t'i'bianu'k'    10 

"Ho!    |   What  is   |   your  going  thereto  for?    |  Who  is  it  |   that   |  has  told  you? 

u       eai'       yaw       aiyex        ile6vtp'a        de'maNu        u'mitsli'mau 

Is  |  he  |  who  is  dwelling  |  that  one  there  |  on  hill  to  south  |  Pine  Marten.  |  Being  two 


202  The  thirteen  gari'£i  myths  and  non-mythical  texts  here  given  were 
obtained  in  July  and  August,  1907,  a  few  miles  to  the  north  of  the  hamlet 
of  Round  Mountain   (or  Buzzard's  Boost),  Shasta  county.     The  informant 
was  Betty  Brown  (Indian  name  Ts'.i'daimiya),  since  dead.    There  are  now 
not  more  than  seven  or  eight  Indians  that  are  able  to  speak  the  dialect. 
In  some  respects  Betty  was  an  inferior  source  of  text  material  to  Sam 
Bat'wi,  as  evidenced  by  the  very   small  number  of  myths  it  was  found 
possible  to  procure  from  her.     Her  method  of  narrative  was  peculiar  in 
that  she  had  a  very  marked  tendency  to  omit  anything,  even  the  names  of 
the  characters  involved,  that  was  not  conversation;  this  has  necessitated 
the  liberal  use  in  the  English  translation  of  parentheses  in  which  the  at- 
tempt is  made  to  arrive  at  a  somewhat  smoother  narrative. 

203  =  Dark  salmon-meat  place.     2/wmi  =  dark  meat  of  salmon  found  be- 
tween skin  and  red  part. 


130       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
djabi^ls-  dit'  i'ldima^u  mini'tp'  aumagadawi6  mlts-! 

they  are  hanging  |  black  bears  |  pray  look  at  them  I  |  Coyote 

2  aigits-     k'u'yaugummagad     mini'tp'a^u6     u     cai     eiye'mairivk!u 

here  |  pray  do  not  |  look  at  him!   |   Is  |  he  |  between   (two  houses) 

mits!       a'igiHs-       dja'ugiHts-       we'sawat'        ai       mi'ts!1       aigi 

Coyote  [  here.  |  Next  house  on  west  side   |  he  has  stolen  them  |  he  |  Coyote]  to  them 

4  dit'  i'ldimau      k'  u'yaugummagadawi      p'I'wulwiVe      mi'ts!     aik' 

black  bears.   |   Pray  do  not   |   go  into  house   |   Coyote   |   his 

waW      nuts!      a'idje      p'I'wulwat'       a'igidjev      atduea'dawat' 

house,   |  Coyote  |  this.   |  They  have  gone  into  house  |   yonder,   [  they  have  arrived  back 

home 

6  ba'i«r      ya'iklunawa't' 

deer  having  been  hunted,  |  they  have  remained. 

k'u'sindj       de'djibac       de'waisk'  inig      dit'  i'ldimau      be'k'i- 

"Not  I  |  know.   |  We  see  them  |  black  bears,   |  it  is  we  who  are 

8  nik         p'i'wulmau         '  atea'nmagadawieir€         t'  ipk'  i'ahawani  V 

going  into  house.    |   'Do  you  pray  go  up  to  there!'    |   he  told  us 

aidji       ts-'iga'Mits-       wedua'tbitdjak!ueix       ba'wis-atdisix      be'- 

the   |   my  father."   |    "Perhaps  they  are  about  to  bring  back    (meat),    |   it  is  dark  al- 

ready.  |   It  is  I  who  always 

10  mants-      da'udatts-  !ieir      djaudatplama'unidj      aidje      dju'iba- 

distribute   (deer-meat),   |  my  hired  ones  |  those.  |   Every  one  has  been  carrying   (deer- 

meat), 

na'umaeniwaH'      apdji'bana'umaeniwaH'      yaea'duateatdisiN     gl- 

everybody  has  been   killing    (deer),    |    they   have   already   arrived  back  home.    |    I   am 

ashamed, 

12  ma'isip!asindjar         k'u'mandj         we'durueix         djoduna'udibil- 

not  I  ever  |  have  any  left  over.  |  I  always  give  food  to  every  one, 

mandjaN      dauda'tts-  !imandjax      waidu      nigi'nauyaunav      da?t«- 

I  always  distribute  it.  |  Now  |  I  shall  go  east  to  next  house.  |  Being  much 

14  mau      yu'«a      mo't  !isinixk' 

make  fire!  |  we  shall  roast  it." 

djits-!u'tdjaenewart'       k'u'eniwar      Twule      laidami'wef  iwav 

He  used  to  look  on  while  they  were  eating,   |  not  he  used  to  be  |  go  into  house.  | 
(Bones)  were  thrown  out  of  house  one  after  another, 

16  xo'sam'  djaw*!'  ex     laimam'dja'Met'  iwar      k!unum'djawet'      xo'sa6 

he  kept  swallowing  (his  spit).  |  They  kept  being  thrown  to  him  one  after  another  |  and 

he  kept  being  |   swallow 

gi        laxfcp'a       o'maidjaguw^'e^       mdugitdjiNwet'       wa£dja'idu- 

to  I  deer-bones.  |  He  ceased,  |  he  went  back  west  to  next  house,  |  he  stood  on  roof 

18  rin«t'      kf      wa'rt'guru^      be««t'      wa'uts-!ila'its-<iw*t'204       k'1 

his  |  sweat-house.   |  It  was  he  who  |  he  cut  out  pieces  of  flesh  with  knife   [    (from)  his 


ts-'i't!p'a      'I'duwuHft'       k'u'sindj      we'durueir      ma'si6 

hams.   |   He  went  back  into  house.   |   "Not  I  |  have  any  left  over.   |   Cook   |  this! 


204  After  beneV  we  should  have  wa'uts- Ula'its-*  ite . 


1910]  Sapir:  Tana  Texts.  131 

dju'nmawee        a'ik'         t'  u'gutdimandjV         k'o'duruma^nidja^ 

feed  them  |  with  it  !  |  I  have  always  done  so,  |  I  never  cause  any  to  be  left  over. 

we'durusiklo      hala'ik'iea      djana'usinuga      I"      t'appla's     ya'     2 

I  shall  have  some  left  over  |  to-morrow,  |  you  (two)  shall  have  plenty  to  eat."  |  "Ihl   | 

it  seems  to  be  human. 

k'u's       djiwaH*       djlya'djas       k'uha'nik       t'iper       t'appla's 

Not  it  is  |  taste  like  deer-meat,  |  it  tastes  like  human  flesh.  |  We  were  not  |  told.  |  It 

seems  to  be 

mits-!      aNits-      u     eai      gma^u      ha'uyaubannigui^s      'u'lma-    4 

Coyote  |  here.  |  Is  |  he  |  next  house  on  east  side,    |  there  is  nothing  but  deer-fat  |  I 

smell   it." 

sirndj     lye'mairrk  !u     t'  i'pxawanik'     ga'  eilea'isinuN 

"Between  (two  houses)  |  we  were  told."  |  "You  have  no  sense." 


' 


'agl'naunet'        hana«a'ibakT       'I'wuM'        wa'isinuk'        ya 

She  went  east  to  next  house  |  when  it  was  daylight.  |  She  went  into  house.   !   "You 

(two)  have  been  supposing  |  somebody 

eaiyeeer      mits!       a'idje^      we's-awat'       agi      dit'  i'ldimau      be' 

that  one  yonder.   |   Coyote   |   that,    |  he  has  stolen   |  to  them   |   black  bears.   |   It  is  he 

raits!1       a'igiHs-       be'k'inig       a'idje^        djuduna'umasiwa^ndj    8 

Coyote  |  there,  |  they  are  ours  |  those  (hides)."  |  "She  has  given  me  food, 

dan£mau       mo'sindj       u'har       aiyev       t'  ipp  !a'hawaNme       ulei'- 


much  |  I  have  eaten.  |  It  is,  as  it  turns  out,  |  he  yonder.  |  I  told  you  before,  |  you  did 

not  listen. 

hanuN     ma«     a'idj      dju     dawemau      mo'sindj      6'      p'udja't-    10 

Hat  |  this  |  the  your  |  being  much.  |  I  have  eaten."   |   "Well,   |  I  shall  go  and  bathe, 


duya'u     'atgina'usini^k'      '  eViduwaldiwef      dit'i'ldimau     p'i'- 

we  shall  go  east  to  next  house."   |   She  spread  it  out  on  ground   |  black  bear.   |   "Do 

you   (two)   enter  house! 

wulwi'«      t'u'masik!ux«      k'  u'  dama'isiwame      lixle205      motli'nt'    12 

I  don't  know  what  he  will  do,  |  perhaps  he  will  not  you  |  turn  his  head  to  look."  |  She 

roasted   (food), 

djo'dunaiwet'       ma'wie    aMdj      t'  ipk  !uwara'nuk'      'm'     t'I'M«t' 

•he  gave  them  food.  |   "Do  you   (two)  eat  |  this!   |  perchance  you  were  told   (to  come 

here)."    |    "Hm!"    |  he  said, 

mits!i      k      e'nit€ir      u'ls-as-i^      m-f-      k'u'yaugu      t'i«IN      gi-  14 

"Coyote  |  his   |  divorced  wife   |   she  smells."   |   "Don't!    |  Do  not  |   say   (that)!    |   He 

might  be  ashamed 

ma'isip!ak!        adji       t!inisixndj        gima'is-ip!ak!ux       wa'ts!xa- 

the  |  my  son,  |  he  might  ashamed.  |  Just  sit  quietly! 

yagu"«      a'mm      tTnn'  16 

Don't!"  |  she  said. 

t'  ua'imnas-imi       ba'iruelv       wa'ini       maus-i       bari'wadju- 

"You  will  try  to  do  |  to  go  out  to  hunt  deer.  |  Now  |  I  shall  |  causing  it  to  rain." 

yaunar      bari'wn'       ma't.'adjurw^       dju'djaw^t'       yababa'net'    18 

It  rained,  |  it  was  winter,  |  water  rose  high.  |    (Sweat-house)  burned  all  up. 


Probably  heard  for  li'lema. 


132       University  of  California  Publications  in  Am.  Arch,  and  Etlin.  [Vol.  9 
be'enidja        bal'-j-duwalsagunet'        '  adja'hani'lk'        dja'tsdjaba- 

"It  is  I."  |  They  survived  all  together.  |  "Let  us  escape,   |  let  us  all  go  up  into  sky." 

2  ham^k'        nimma'iguyauna       6       walildja'uriyaunav       k'uma'- 

"I'll  go  along  with    (you).    |   O,    |   I'll  lie  on  my  belly  in  bottom   (of  basket)."   |   "You 

will  not 

S.jnu205a       gayari'*       waliledja'urigummayauna       wakluna'wul- 

speak  right."  |  "I'll  just  lie  on  my  belly  in  bottom  (of  basket)."  |  "Get  inside  1" 

4  mr*         'Iba'k!a"pdj205b         'e'badja«et<         k'1        k!an«aiba]ya"u 

"Pull  me  up  to  yourself!"  |  She  pulled  them  up.  |  Their  |  approaching  up 

i't'dj       Ve       maus-       waits-  lu'tdjayauna       V       de'djibasinu- 

on  top.   |   "O!   |   it  will   |  break  apart  because  of  hole."    |   "Heh!    |  you   (pi.)   know,  do 

you   not  ? 

6  gana       uma'yuwaiyauwa'megax       k!uniw€t'       waits-  !u'tdueuldir- 

my  being  jealous  of  you   (pi.)."   |   And  it  was   |   it  broke  apart  and  fell  down  back  to 

ground. 

««t'  206 

baiduwa'lsagrwet'        kluna'madimip!        a'imauya^        bo"mi- 

She  alone  survived   |   old  woman   |  being  grayhaired   |   Bo'5  nuyaupla, 

8  yarup!a      bai'duwalsaguvw«t'       gaelaVt'       bidi'hga      dji      t'u'- 

she  alone  survived.  |  She  cried.  |  "Where,  is  it  not?  |  the  (my)    |  that  (I)  do  thither? 

miriio         a"djabiyaur         Its-'i'tdja^m         migi'lyamaigummaga- 

I  shall  go  north    |   far  away  north.    |   They  will  indeed  take  pity  on  me, 

10  siklowa^ndj      u' duwa'lsak' unu^s-      dja'udutp!asik!6x      t'6'7iet'ev 

two  still  survive.    |   I  shall  hire  them."    |    They  were  in  great  numbers 

la'lag      aidjer       'ariyu'«et'       opdjima^u       dawema'un       opdji'- 

geese  |  those,   |  they  were  many  |  being  killed.  |  "Many  |  we  have  killed." 

12  sk'inigix       k'u'klunuga       dewa'i*       maba'sk'  iwani^k'        t'u'ga- 

"Perchance  you  not,  is  it  not,   |  see  her  |  she  has  eaten  us  all  up?   |  You  might  pray 

do   so." 

dap'anu^      'a'ha     de'waisk' inigir     ugu'mrnak!      a'idjeeex      p'6'- 

"Yes,   |  we  have  seen   (one),   |  perhaps  indeed  it  is  |  that  one."   |   "Perhaps  she  wears 

bead  necklace." 

14  watk!6r      'a'ha      p' o'wat'as-i^      t!a'lammaunar       dima'nfaip' a- 

"Yes,  |  she  wears  bead  necklace  |  being  white."  |  "Would  that  you  me 

wadj        imgi'lyamaMts-        t' u'gummasik  !6r        aigits-        basi'k' 

you  take  pity  on  me  I"   |  "I  shall  indeed  do  so  |  in  this  |  when  it  is  night 

16  aigrts- 

here." 


aosa  Very  probably  this  should  be  fc<  u  ma'us-inu,  not  you-will-be. 

205b  Spider  was  evidently  conceived  of  as  a  woman  by  Betty  Brown, 
not  as  a  man;  cf.  note  45.  This  is  shown  by  the  female  ending  -dj  (-dja€ 
would  be  otherwise  expected). 

206  After  1c!uninft*  we  should  properly  have  waits •!u'tdu€uldie. 


19  10  I  Sapir:  Y  ana  Texts.  133 

\\a'it'u       auts-!       t'I's-ik!6"       wa'it'u       'adu'sayau"       'adu'- 

'•Now  |  happy  |  I  shall  say.  |  Now  |  I  shall  go  off  home."  |  She  arrived  back  home 


aik'       wa^w;1       mi^K'       ya'imef  p'  awtH'       yaiba'tp'au-  2 

her  ]  house.  |  She  struck  them,  |  they  came  to  life  again,  |  they  all  came  to  life. 

nft*      waimea'isiwadjga      k'u      gi'mas-      t'u'p'awadj      aigidjex 

"You  supposed  about  me,  did  you  not  ?  |   'Not  |  she  has  sense.'  |  You  would  do  to  me  j 

in  that  way. 

yalklu'nas      aiger       its''i'tedjavm      opdji'basindja      t'I'klunuga  4 

They  are  dwelling  |  yonder  |  far  away  north.  |  'I  have  killed  them  all,'  |  you  said  per- 

chance,  did  you   not? 

k'ii'sinu       opdji'6       waiema'ip  lahanu       glmaya^u       be'p'awadj 

Not  you  |  kill  them.  |  You  thought  you  were  |  being  sensible,  |  it  is  you  who  would  me 

apdjPts-    wa'it'u    dik!aNus-  6 

kill  me."  I  Now  I  it  is  ended. 


COYOTE,  PINE  MARTEN,  AND  LooN.207 

Coyote  went  around  looking  for  gophers'  roots  by  tapping 
with  a  stick  at  Yu'mimadu,208  he  felt  about  for  gophers'  holes  by 
tapping.  Suddenly  he  heard  someone  coming  to  him  singing. 
' '  Heh ! "  he  said.  ' '  Ih ! "  he  said.  He  looked  all  around,  when 
suddenly  he  saw  two  girls.  ' '  Ih ! "  he  said.  He  threw  away  his 
open-work  carrying  basket,  he  threw  away  his  digging-stick.  He 
threw  away  the  pitch.  He  took  off  and  threw  off  his  signs  of 
mourning.  Now  he  put  on  his  buckskin  trousers.  He  put  den- 
talia  on  his  shirt,  he  put  dentalia  on  his  moccasins. 

( He  said  to  them, )  ' '  Do  you  go  there,  to  my  house ! "  ' '  Yes, ' ' 
they  said.  Bull-Frog  Woman,  Coyote's  wife,  was  pounding 
acorns.  ' '  He ! ' '  she  said,  ' '  what  are  you  going  in  there  for  ? 
"Who  told  you  to  go  there  ?  Pine  Marten  is  dwelling  yonder,  up 


207  TWO  quite  distinct  myths  seem  in  this  to  have  been  amalgamated  by 
Betty  Brown  into  one.  The  first  is  the  well-known  story  of  the  visit  of 
two  sisters  to  a  chief  (generally  Panther,  in  this  case  Pine  Marten)  and 
their  deception  by  Coyote,  who  poses  as  the  chief.  For  this  first  myth  cf. 
Dixon's  Achomawi  tale  in  "Achomawi  and  Atsugewi  Tales,"  Journ.  Am. 
Folk-Lore,  XXI,  163.  The  second  is  the  Loon  Woman  story  typical  of 
Northern  California,  of  which  but  a  fragmentary,  ill  remembered  account  is 
here  found.  For  the  latter  myth  cf.  Curtin's  "Two  Sisters,  Haka  Lasi 
[=  < afc td'lisi,  "loon"]  and  Tsore  Jowa  [=  ts- .'ore'djuwa,  "eagle"]," 
(op.  cit.,  pp.  407-21);  Dixon,  "Maidu  Myths,"  pp.  71-6;  and  the  Acho- 
ma'wi  and  Atsuge'wi  versions  in  Dixon  'a  ' '  Achomawi  and  Atsugewi  Tales, ' ' 
pp.  165,  175. 

2°8  A  point  near  the  present  station  situated  about  a  mile  and  a  half 
south  of  Montgomery  Creek. 


134       University  of  California  Publications  in  Am.  Arch,  and  Efhn.  [Vol.  9 

towards  the  south.  Two  black-bear  skins  are  hanging  up;  just 
look  at  them!  This  is  Coyote  living  here.  Don't  look  at  him! 
This  is  Coyote  here  living  between  the  two  houses.  He  has  stolen 
the  black-bear  skins  from  the  next  house  on  the  west.209  Don't 
go  into  Coyote 's  house !  This  here  is  Coyote.  The  people  have 
gone  into  yonder  house.  They  have  come  back  home  from  hunt- 
ing and  have  been  staying  over  there. 

(The  elder  sister  said,)  "I  do  not  know  about  this.  We  see 
the  black-bear  skins.  "We  should  enter  the  house.  Our  father 
told  us,  'You  will  go  as  far  as  that.'  '  (They  argued  as  to 
whether  they  should  go  in  or  not,  but  finally  they  entered.  When 
Coyote  returned  he  said  to  them,)  "I  suppose  they  are  going  to 
bring  back  meat.  It  is  dark  already.  I  always  distribute  deer 
meat.  I  hire  those  fellows  yonder.  Everyone  has  been  carrying 
home  deer  meat,  everyone  has  been  killing  deer,  and  they  have 
already  come  back  home.  I  feel  ashamed  because  I  have  no  meat 
left  over.  I  always  give  food  to  everybody,  and  it  is  my  custom 
to  distribute  it.  Now  I  shall  go  east  to  the  next  house."  (He 
said  to  his  wife,)  "Make  a  big  fire.  We  shall  roast  the  meat." 

Coyote  looked  on  while  Pine  Marten 's  people  were  eating,  but 
did  not  enter  the  house.  Bones  were  thrown  out  of  the  house  to 
him,  one  after  the  other,  and  he  swallowed  them.  They  were 
thrown  out  to  him,  and  he  kept  swallowing  the  deer  bones.  He 
finished,  went  back  west  to  his  house,  stood  on  the  roof  of  his 
sweat-house.  He  cut  out  pieces  of  flesh  from  his  hams.  He  went 
into  the  house  (saying  to  his  wife,)  "I  have  no  meat  left  over. 
Cook  this!  Feed  them  with  it!"  (To  the  girls  he  said,)  "I  al- 
ways do  so ;  I  never  have  any  left  over.210  Tomorrow  I  shall  have 
some  left  over,  and  you  shall  have  plenty  to  eat."  "Ih!"  she 
said.  ' '  It  seems  to  be  human.  It  does  not  taste  like  deer  meat ; 
it  tastes  like  human  flesh.  We  were  not  told  to  enter  here.  It 
seems  to  be  Coyote  who  lives  here.  Pine  Marten  lives  in  the  next 
house  on  the  east.  I  smell  nothing  but  deer  fat  over  there.  We 


209  The  two  sisters  had  been  told  by  their  father  that  they  would  recog- 
nize Pine  Marten  by  the  black-bear  skins  hanging  up  in  front  of  his  house. 

210  Coyote  pretends  that  he  is  so  liberal  in  the  distribution  of  deer  meat, 
that  he  never  has  any  left  over  for  himself. 


1910]  Sapir:  Tana  Texts.  135 

were  told  that  Coyote  lives  between  the  two  houses.  You  have 
no  sense,"  (she  said  to  her  elder  sister). 

She  went  east  to  the  next  house  when  it  was  daylight.  She 
entered  the  house.  (Pine  Marten's  mother  said  to  her,)  "You 
two  thought  that  that  was  somebody  living  over  there.  That  is 
Coyote.  He  has  stolen  the  black-bear  skins.  That  is  Coyote  liv- 
ing there,  those  hides  belong  to  us."  (After  she  had  been  given 
much  to  eat  she  returned  to  her  sister,  and  said  to  her,)  "I  have 
been  given  food ;  I  have  eaten  much.  He  yonder  is  really  the  one 
(we  are  looking  for).  I  told  you  so  before,  but  you  wouldn't 
listen.  Eat  this  here!  Much  have  I  eaten."  "Well,"  (her 
sister  said,)  "I  shall  go  and  bathe.  We  shall  go  east  to  the  next 
house."  (Pine  Marten's  mother)  spread  out  a  black-bear  skin 
on  the  ground  for  them.  "Do  you  two  enter!  I  don't  know 
what  Pine  Marten  will  do.  Perhaps  he  won't  turn  to  look  at 
you."  She  roasted  food  and  gave  it  to  them  to  eat.  "Do  you 
eat  this!  Probably  you  were  told  to  come  here."  (When  they 
came  back  from  hunting)  someone  said,  "Hm!  She  smells  like 
Coyote's  divorced  wife."  "Sh!"  (said  Pine  Marten's  mother,) 
"don't  say  that!  My  son  might  feel  ashamed.  Just  behave 
yourself !  Don 't  talk  in  that  way, ' '  she  said. 

(Coyote  was  very  angry,  and  said  to  himself,)  "You  think 
you  will  go  out  to  hunt  deer !  Now  I  shall  cause  it  to  rain. ' '  It 
rained  and  it  was  like  winter.  The  water  rose  high.  (All  the 
people  were  inside  Pine  Marten's  sweat-house,  and  Coyote  put  it 
on  fire.)  "It  is  I  that  did  it,"  (said  Coyote).  They  all  survived 
together.  The  sweat-house  burned  all  up.  (They  said,)  "Let 
us  escape.  Let  us  all  go  up  into  the  sky. ' '  Coyote  said,  ' '  I  shall 
go  along  with  you.  Oh,  I  shall  lie  on  my  belly  in  the  bottom  of 
the  basket. "  " You  will  not  do  right, ' '  ( they  said  to  him ) .  "I 
shall  just  lie  down  on  my  belly  in  the  bottom  of  the  basket,"  he 
said.  "Do  you  all  get  inside  now!"  (said  the  chief.  To  Spider 
Woman  he  called  out,)  "Pull  us  up  to  you!"  She  pulled  them 
up.  (When  they  were  approaching  the  sky,  (someone  noticed 
that  Coyote  was  making  a  hole,  and  said,)  "Oh!  it's  going  to 
break  apart!"  "Heh!"  (said  Coyote  to  Pine  Marten's  people). 
"Now  you  know,  do  you  not,  that  I  am  jealous  of  you."  The 
basket  broke  apart  and  fell  down  to  the  ground. 


136       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

211  (All  were  burnt  to  death  except  one).  An  old  gray-haired 
woman,  Bo"  miyaup  !a,212  alone  survived.  She  cried,  ' '  Whither 
now  shall  I  go?  I  shall  go  far  away  to  the  north.  Two  who 
still  survive  there  will  indeed  take  pity  on  me.  I  shall  hire 
them. ' '  ( She  went  up  north. )  There  were  geese  there  in  great 
numbers.  Many  of  them  were  killed  (by  those  two).  "We  kill 
many  of  them,"  (they  said  to  her).  "Have  you  not  perchance 
seen  her  who  has  destroyed  us  all?  You  may  have  done  so." 
' '  Yes, ' '  they  said.  ' '  We  have  seen  some  one.  Perhaps  indeed  it 
is  that  one  whom  you  mean."  "Perhaps  she  wears  a  bead  neck- 
lace," she  said.  "Yes,  she  wears  a  white  necklace  of  beads." 
"Would  that  you  took  pity  on  me!"  (she  said.  "Kill  her  for 
me!")  "I  shall  indeed  do  so  this  very  same  night."  (That 
night  he  killed  the  Loon  Woman  and  took  off  the  necklace  of 
beads.  Every  bead  was  really  the  heart212a  of  one  of  the  people 
that  had  been  burnt  to  death.  He  gave  the  necklace  to  Bo"  mi- 
yaup !a) . 

"Now  I  shall  be  happy.  Now  I  shall  go  off  home."  She 
came  back  home  to  her  house.  She  struck  the  hearts,  and  the 
people  came  back  to  life.  They  all  came  back  to  life.  "You 
thought  concerning  me,  did  you  not,  'She  has  no  sense.'  You 
would  have  treated  me  in  that  way !  But  my  friends  are  dwell- 
ing yonder,  far  away  in  the  north.  I  suppose  you  said  to  your- 
self, 'I  have  killed  them  all,'  did  you  not?  But  you  did  not 
kill  them.  You  thought  you  were  sensible.  It  was  you  who 
thought  of  killing  me. '  '213  Now  it  is  ended. 


2n  From  here  on  the  trend  of  the  first  story  is  absolutely  lost,  the  re- 
mainder being  a  much  abbreviated  account  of  the  latter  part  of  the  Loon 
story. 

21 2  An  unidentified  bird. 

2i2a  go  Curtin  and  Dixon.  In  another  connection  Betty  Brown  said  the 
white  encircling  the  loon's  neck  was  due  to  the  fact  that  she  had  at  one  time 
put  the  intestines  of  people  about  her  neck. 

213  These  words  are  an  apostrophe  to  the  dead  Loon  Woman. 


1910]  Sapir:  7 ana  Texts.  137 


XI.    THE  DROWMXO  OF  YOUNG  BUZZARD'S  WIFE. 


waidu       we'boxaiwi^r*       mas-i'tdisir       ma'haenigiv       tc'au- 

''Xow   I   dig  for  roots,    |   they  have  become  ripe.   |   Let  us  climb   |   sugar-pines. 

nav        yali'lsienigi        halaik'ieav        yawaldi's-ienumar        wa'idu     2 

We  shall  move  |  to-morrow,   |  you  will  settle  down.  |  Now 

maus-i       ma'wayauna        masi'tdis-i        yaba'k'  is-ie        aidj       ya 

I  shall  |  climbing,   |  they  have  become  ripe.   |  They  will  all  come  |  the  |  people 


a'igidjeeeN       yawaldi'sienig       aigidje^       ts-!uwemau        'a'yaxa'     4 

right  there,   |  we  shall  settle  down  |  there  |  nice  |  spring. 

t'u'masik!       aik'       ya'k'iyauna^       '  o'pgadasienigiN       a'nmitsli- 

Perhaps  they  will  do  |  their  |  coming  here.  |  We  shall  wait  for  them."   |  Many  were  to- 

gether 

net'       aits      yav       wa'idu       mawo'uxaenigix       be'yuer       wairu     6 

the  |  people.  |   "Now  |  let  us  climb  |  taking  food  along.  |  Now 

daeiwa'k!isienumar      wairu     dju'nmawip!aeaXe      k'  u'shada€numa 

you  will  dig  for  tiger-lilies.  |  Now  |  procure  winter  food,   |  not  probably  you  will 

k!u'tdjuea      ma'woueix      asienu      de'duk!aueav      wairu      dju'n-     8 

like  |  to  climb;   |  if  you  |  finish  it  |  now  |  they  will  get  winter  food." 

mawip!asieir 

'atslgi'lp'andj        aiyer        'anie        sl'doha^i^k        k'u'yaugu  10 

"I  could  go  into  water  |  that  there.  |  Let's  see,   |  let  us  go  to  drink!"   |  "Do  not 

sl'ru6      atc'i'mat'       adji      wa^'uma'imidj      maus-i      si'ruya^u 

go  to  drink!"    |    "What  should  be    |   the    |   my  being  afraid  for?    |    I  shall    |    going  to 

drink." 


dewa'i»Jet'      mitgala'itc1      dju'tbaliaukeix     'ane'e     t'i'wH'      p'u-  12 

She  saw  them   |  logs   |  bobbing  up  and  down.   |  "Let  me  see!"   |   she  said,   |   "I  could 

swim  across  westwards 

wildjip'a'ndj      aiyer      6wa'mef      mini'tdibilet'      'anie      maus-i 

that  there."  |  They  missed  her,  |  they  looked  around.  |  "Let  me  see,  |  I  shall 

'  6'ninaewaiyauN      p'  uts-i't«laup'  a^ndj       ak'u'p'aenu      p'u'ts-lit*-  1* 

trying  it,   |  I  could  swim  out  of  water."  |   "You  could  not  |  swim  out  of  water." 

lau«       me'tdjalauwff        maus-i        p'u'tslgiliau^        dewa'igada- 

She  took  off  her  skirt.    |    "I  shall   |   swimming  into  water,    |   you  just  see  me." 

madjasiwadj      p'u'm'djinet'       'ari'yun6^       dewa'iw*t'       wai'-j—  16 

She  swam  westwards.  |  They  were  many,  |  they  saw  her.  |  Now 

t'u        lyema'irik!"        'awaldiVt'         wairu        t'  ipp  !a'xawJTme 

in  center  |  she  sank.  |  "Now  |  I  told  you  before." 


138       University  of  California  Publications  in  Am.  Arch,  and  EtTin.  [Vol.  9 
t'  u'  datdi'gimet'       k'       djuwa'yau       k'       wale'6      wa'it'u      ga- 

They  just  kept  doing   |  her   |  buckskin  skirt   |  her   |  pine-nut  beaded  tassels.   |   Now   | 

they  cried. 

2  ela'w6!'       atc'i'mah      a'idji      gaelama'iuto      'a'waldixs      k'u'yau- 

"What  is   |   the   |   that  you  cry  for?"    |    "She  is  sinking."    |    "Do  not 

gu    ma'ts!gile    t'  i'pxawawa'm6    be'enum    aidji    dju    gi'mama^u 

take  her  to  water!   |  I  told  you.   |  It  is  you  |  the  |  your  |  fault. 

4  ts!u'ps-p'aea    as-p'andj    be/eaigu€iN    t'u'yauharandjana    aidjeeeN 

It  would  have  been  good   |   if  I  had  been   |   be  there  myself.    |    Is  it  not  as  though  I 

were  to  do   |   that, 


nagundj        nik'ieiN        maus-i        6'maidjaguyaunav 

that  is  why  I  was   |   come  here.    |   I  shall   |   ceasing.   [   Let  us  look  for  her! 

6  t'u'gada6      asi      de'wiyauenidjaN      6'ninaewa'ixaenigiv      ts-Iwn6- 

do  it  |   (to  see)  if  will  be  |  my  finding  her.  |  Let  us  try  it!   |  Good  person 

ma'uya       aidje€ev       badu'p'  auduruei^e      Vtk'isieiy       baduwa'u- 

she."  |  "Run  back  for  them,   |  they  shall  come  here."  |  He  ran  back  for  them. 

8  durunet'       wo'      t'met'       'anee      ami'n     t'i'wet'       mans-      6'ni- 

"Yes,"  |  they  said.  |  "Let  me  see,  |  go  ahead!"  |  he  said,   |  "I  will  be  |  trying  it." 

naewaiyauna%      'e'din^'       k'u's-hawa      dji       e'dieiN      k'u'simu 

They  drew  off  water  by   ditch.    |    "Not  probably  will  be    |   the    |    taking  off  water  by 

ditch,    |   not  you  will 

10  e'di«iy       atc'i'hana       dji       t'u'enigir       i'duwieiv       mau'klunik' 

take  off  water  by  ditch.  |  What,  pray,  |  the  |  our  doing  ?  |  Do  you  all  clean  out  ditch  !   | 

I  do  not  think  we  shall  be 

de'waitp'  auyaunax      k'u's-inik'      de'wait'  p'  aue      '  awaldi'duk  !u- 

finding  her.  |  We  shall  not  |  find  her.   |  She  sank  straight  down  perchance, 

12  ei^      ayima'itlalts-liklun^      malla'p  lamau      p'ad      aidjer 

she  sank  perchance  right  between  two  (logs)   |  being  bad  |  place  |  that." 

ya'dutlaltsliw^         ya'megudja'wipts!iwet'         k'u'yaugundja 

They  all  parted  from  one  another  going  back  home,    |   they  all  stayed  at  home.    | 

"No  longer  shall   I 

H  dju'nmawip!aear      wa'iru     k'  u'yaueatdind  j      aidjeeev     mi'     dji 

procure  winter  food.  |  Now  |  I  am  already  no  longer  |  that.  |  Alas!   |  the 

ma's-idjayauhandjav      k'u'siklona      t'u'tc!ateir      wairu      mausi 

my  having  been  happy  |  I  did  not  think  I  would  |  do  thus.  |  Now  |  I  shall 

16  k'  u'eatdiyaunax      atc'I'mora      dji      k'ips-ama'iuto      djunea'dja'- 

being  no  longer."   |  "What  was  |  the  |  that  you  let  her  go  off  for?   |  You  should  have 

taken  water  while  on  your  way, 


ga'  eileaiwa'daenu       k'u'sindj       de'djibaea       ma'dja'- 

you  were  foolish."  |  "Not  I  |  know.  |  I  should  have  gone  with  her 

18  sp'awaraenidjaN       k!un       baexaya'sagusi       si'ruha€mk       t'ips- 

but  |  she  just  runs  off  by  herself.  |  'Let  us  go  and  drink!'  |  I  should  have  been  told. 

p'awara/emdjar       mik!a'ip!aeasir       k'u'sindj       ts!upei       p'esa's 

She  was  angry,    |   not  I   am   |   be  good.    |    It  feels  grieved 

20  dji       djuk!u'tts!indja       ya'k'  itdiwet'        p'e'«ainet'        t'u'haina- 

the  |  my  heart."  |  They  now  all  came,  |  they  lay  down  in  ashes  in  fire-place.  |  They  did 


1910]  Sapir:  Yana  Texts.  139 

w«t'       ai       Ts      aik'       ya'       ga«la'w«t'iv       aik'       ma'waumau 

they  |  men.   |   Her   |   people   |   they  cried  |   their   |  having  climbed. 

e'baeaiwet<  2 

They  piled   (pine-nuts)  into  fire. 

t'i'p!aeax         k'u"damasik!6         'i'duwule         '  a"  daiwausindj 

She  said  before,  |  "Perhaps  I  shall  not  |  enter  house  again.  |  I  dreamt 

dji       dilauyauN       kluni       yabama'gar       aMdj        wa«yu'sindj     4 

the    (my)    |   dying   |    and   |   pray  burn   them  all  up    |   these."    |    "I  am  afraid 

t'i'yauenum      aigidjev       u's-I'      t!urdama'isik!6k'inrk'       aidji 

your  saying  |  in  that  way."  |  "It  is  two  |  perhaps  our  being  about  to  be  moons  |  the 

ma'wauyauk'  iniNk'        dilau'dama'isiklo       k'u'siklo        'aduwul«    6 

our  climbing  |  perhaps  I  shall  die.  |  I  shall  not  |  go  back  into  house 

dji      wawivndj      ma'usindj      gaelaya^u      t' i'yauenum      aigidje^ 

the  |  my  house."  |  "I  shall  be  |  crying  |  your  saying  |  in  that  way." 

bala^m'a      de'waigadamadjasi^u^      gaela'n«t'       dila^us      badu'-    8 

"Truly,   |  you  shall  indeed  find  it  out."  |  She  cried.  |  She  is  dead.  |  Hers  come  flying 

back  home 

k'itdisk'       ai21*      kluyuT       a't'uk'iskV       dilauyaugu'tdis-ik  !6 

it  |  hair,  |  hers  come  blown  back  home.  |  "I  shall  surely  have  died 

as-      'a't'uk'i«      aidji      kluyuMi'dj      widja'      adji      gi'lm'dji-  10 

if  it  is  |  be  blown  back  home  hither  |  the  |  my  hair."  |  "Take  it  along  |  the  (your)    | 

tasseled  buckskin  skirt, 

djiwaya'u      aidji      ma'hamiya^u    p'auwa'tdja6      aidju     wale'«l 

the  (your)    |  fringed  white-grass  apron,  |  put  it  about  your  neck  |  the  your  |  beads." 

a'ha       tTw«t'        wait5"       t'i^««tt        ga'nna"       wak!una'«atdi'«  12 

"Yes,"  |  she  said.  |  "Now,"  |  she  said,  "Mother  I  |  now  stayl 

k'u'siwadj       dlwa-i^dj      waeyii'sindj      wak!una/e      wa'yuema'i- 

not  you  me  shall  |  see  me."  |  "I  am  afraid.  |  Stay  I  |  I  am  afraid  for  you." 

siwaxrae      gais-max      i' tc' a'imagat'      tlini'gumau      ga<la'magat'   14 

"Father !   |  do  not  feel  bad.  |  Just  little  bit  |  cry, 

ts-'igalla^      '  a'batdisi«nu      ganna'      k' u'yaugummagat'      gaela^e 

father!  |  you  shall  grow  old.  |  Mother  I   |  do  not  indeed  |  cry 

danfmau^      as-inu      djits!u'tdjav«      k' u'yaugum' dja      nigi'tes-ae  16 

much.  |  If  you  |  see  them  eating,   |  do  not  ever  |  go  off  to  next  house, 

as-inu        de'wisa*        aidj         mo'yau        djadji'duwaldimagaH' 

if  you  |  see  |  there  |  food  |  pray  hold  your  head  bent  down. 

ma's-idjahaim^       dj       i'djatewardj       k'u'handj       gimae       dji  18 

Yon  had  happiness  |  the]  your  raising  me.  |  Not  I  was  |  thinking  |  the 

mauhandj      a'uwiyarue 

my  formerly  being  about  |  to  take  husband." 


2"  So  heard.     Should  doubtless  be  otfc<    "her",  Tduyu'V  "hair." 


140       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 


THE  DROWNING  OF  YOUNG  BUZZARD'S  WiFE.215 

(Buzzard's  son  said  to  his  people,)  "Now  dig  for  roots !  They 
are  ripe  already.  Let  us  climb  sugar  pines.  We  shall  move  to- 
morrow and  you  will  settle  down  there.  Now  I  shall  climb  for 
sugar-pine  nuts,  they  are  ripe  already.  The  people  will  all  come 
there,  and  we  shall  settle  down  there  where  there  is  a  nice  spring. 
I  think  the  people  will  come  here.  We  shall  wait  for  them." 
Many  were  the  people  that  came  together.  (The  chief  said,) 
"Now  let  us  climb  for  sugar-pine  nuts,  and  take  food  along." 
(To  the  women  he  said,)  "Now  you  will  dig  for  tiger-lilies.  Now 
procure  food  for  yourselves.  Probably  you  will  not  like  to  climb 
(sugar-pines).  If  you  finish  it,  they  will  have  food  for  them- 
selves. ' ' 

(They  all  went  off  to  Silver  Lake216  to  get  sugar-pines  nuts. 
Buzzard's  son  told  his  wife  not  to  venture  into  the  water,  but 
when  he  was  gone  she  said,)  "I  should  like  to  go  into  the  wrater 
there.  Let  me  see !  Let  us  go  to  drink. "  "Do  not  go  to  drink, ' ' 
( she  was  told) .  ' ' Why  should  I  be  afraid  ?  I  shall  go  to  drink. ' ' 
She  saw  logs  bobbing  up  and  down  in  the  water.  ' '  Let  me  see ! " 
she  said.  ' '  I  can  swim  across  yonder  to  the  west. ' '  They  missed 
her  and  looked  around.  ' '  Let  me  see ! "  she  said,  ' '  I  shall  try  it. 
I  can  swim  out  of  the  water."  "You  would  not  be  able  to  swim 
out  of  the  water,"  (she  was  told).  She  took  off  her  skirt,  (say- 
ing,) "I  shall  swim  into  the  water.  Just  see  me!"  She  swam 
to  the  west.  They  were  many  who  saw  her.  Now  she  sank  right 
between  the  logs.  "I  told  you  that  before,"  (she  was  told). 
Her  buckskin  skirt  and  tassels  beaded  with  pine  nuts  remained  as 
she  had  left  them.  Then  they  cried.  "Why  is  it  that  you  are 
crying?"  (Buzzard's  Son  asked  them).  "She  is  sinking."  "I 
told  you,  'Do  not  take  her  to  the  water!'  It  is  your  fault.  It 


-15  It  is  curious  that  in  the  telling  Betty  Brown  left  out  all  the  names  of 
the  characters.  It  was  only  when  the  text  was  gone  over  for  purposes  of 
translation  that  it  was  found  what  animals  she  had  in  mind.  The  chief  is 
Buzzard's  son  (ma( ts !k* ili'lla) ,  his  wife  is  an  insect  with  long  blue  wings 
(p'o'fe.'a'nno  perhaps  Dragon  Fly),  her  father  is  Woodpecker  (ts-.'urd'du). 
The  text  is  distressingly  elliptical  in  narrative. 

216  The  Yana  name  is  Tc*a'p!ulxa.  It  is  situated  about  eight  miles 
southeast  of  Eound  Mountain,  at  a  height  of  approximately  3700  feet. 


1910]  Sapir:  Tana  Texts.  141 

would  have  been  good  if  I  had  been  there  myself.  To  think  that 
I  should  have  come  here  just  for  that!  I  shall  stop  (climbing 
for  sugar-pine  nuts).  Let  us  look  for  her!  Pray  do  so,  to  see 
if  I  can  find  her.  Let  us  try  it.  She  is  a  good  girl. "  (He  said 
to  one, )  ' '  Run  back  to  the  people !  They  shall  come  here. ' '  He 
ran  back,  telling  them  to  come.  "Yes,"  they  said.  "Let  me 
see ! ' '  he  said,  ' '  I  will  try  to  save  her. ' '  They  drew  off  the  water 
by  means  of  a  ditch.  "You  will  probably  not  be  able  to  draw  it 
off,  you  will  not  draw  off  the  water,"  (they  said  to  him).  "What, 
now,  shall  we  do?  Do  you  all  clean  out  the  ditch!  I  hardly 
think  we  shall  be  able  to  find  her.  We  shall  not  find  her.  She 
must  have  sunk  straight  down,  she  must  have  sunk  right  between 
the  two  logs.  That  is  a  bad  place. " 

They  all  went  back  home,  parting  from  one  another.  Some 
stayed  together  right  there.  "No  longer,"  (he  said),  "shall  I 
procure  winter  food  for  myself.  Now  I  have  done  with  that. 
Alas !  I  was  happy,  I  did  not  think  that  this  would  happen  to  me. 
Now  I  shall  have  done."  "Why,  pray,"  (her  mother  said  to 
him,)  "did  you  let  her  go  off?  You  should  have  taken  water 
while  on  your  way.  You  were  foolish."  "I  did  not  know.  I 
should  have  gone  with  her,  but  she  just  ran  off  by  herself.  She 
should  have  told  me,  '  Let  us  go  and  drink. '  She  was  angry.  I 
am  not  good.  My  heart  feels  grieved. ' '  They  all  arrived  home, 
they  lay  down  in  the  ashes  in  the  fireplace.217  Also  the  men  did 
so.  Her  people,  those  who  had  climbed  for  (sugar-pine  nuts), 
cried.  They  piled  the  pine-nuts  into  the  fire.218 

(Before  she  had  left,  Buzzard's  wife)  had  said,  "Perhaps  I 
shall  not  again  enter  the  house.  I  dreamt  that  I  was  dying. 
Pray  burn  up  all  of  these  things."  "I  am  afraid,"  (said  her 
mother,)  "of  your  speaking  in  that  manner."  "We  shall  prob- 
ably be  away  two  months  climbing  for  (sugar-pine  nuts),"  (said 
her  daughter,)  "and  I  shall  perhaps  die.  I  shall  not  again  enter 
my  house."  "I  shall  cry  because  you  speak  in  that  manner," 
(said  her  mother).  " Truly,  you  shall  indeed  find  it  out. "  Her 
mother  wept.  Now  she  is  dead.  Her  hair  now  comes  flying  back 


217  As  sign  of  mourning. 

21  s  It  would  have  been  unlucky  to  use  them. 


142       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

home.  It  comes  blown  back  home.  (She  had  said,)  "I  shall 
surely  have  died  if  my  hair  comes  hither,  blown  back  by  the 
wind."  "Take  along  with  you,"  (said  her  mother,)  "your  tas- 
seled  buckskin  skirt  and  your  apron  fringed  with  white  grass. 
Put  your  beads  about  your  neck. "  "  Yes, ' '  she  said.  ' '  Now, 
mother,"  she  said,  "good-bye!219  You  shall  not  see  me  again." 
"  I  am  afraid, ' '  (said  her  mother) .  ' '  Stay  at  home.  I  am  afraid 
for  you."  "Father,  do  not  feel  bad.  Just  cry  a  little  bit  for 
me.  You  shall  grow  old.  Mother!  pray  do  not  cry  much.  If 
you  see  people  eating,  do  not  go  over  to  the  next  house.  If  you 
see  food  over  there,  pray  hold  your  head  down.220  You  were 
happy  in  raising  me.  I  did  not  think  before  that  I  should  take 
a  husband." 


XII.    COYOTE,  HERON,  AND  LIZARD, 
mda'pts  !iei'c221         maus-i        ya"djabiyau        t  !u'ihala'ik'  ieav 

"All  come  together !  |  I  shall  be  |  moving  north  |  day  after  to-morrow, 

2  k  lu'tdju' asind  j        'adji'lyaxdjabiyaunar        wida'pts!ie        aits-5 

I  want  it  |  camping  out  north  to  dance.  |  Get  together  |  the 

mo'yau        hala'ik'ica        maus-i        mo'djabalyauna        'adji'M6 

eating!   |  to-morrow  |  I  shall  be  |  eating  before  starting  out.  |  Dance! 

4  '  ani'naewaip  !aeac    a'dji'lyaruhaenigix     ' ad ji'lyaruhaenik'     dja'u- 

try  it!  |  Let  us  go  to  camp  out  dancing,  |  let  us  go  to  camp  out  dancing  |  North  coun- 
try! 

djamr        m6'wanaiduhaenik'        da'si      dasi'tdik  !ueir      'adji'H' 

Let  us  go  to  eat  theirs  |  salmon!   |  Perchance  they  are  already  fishing  for  salmon."   | 

They  danced. 

6  'anfnawaip!a«ae       'adji'lsienuma221        ya't'bal6       hanai'bak'  iea^ 

"Try  it!  |  You  will  dance.  |  Get  ready  to  start  |  when  it  is  daylight! 

ts!u'pe      dji      bu'ni      ts!u'pe      dji      mi'yauna      ts!u'pe      dji 

Make  good   |  the   (your)    |   feathers,    |   make  good   |   the   (your)    |   aprons  fringed  with 
pine-nut  shells  bored  longitudinally,   |  make  good  |  the   (your) 

8  'u'miyau      ya'edjasinig      ai      ci'p!a      a'igidja      'adji'lsienuma 

aprons  fringed  with  pine-nut  shells  bored  laterally!    |   We  shall  rest  over  night  |   it  | 

Ci'pla,    |    there    |    you  will  dance, 

2i»  The  literal  translation  is,  "Now  stay!  " 

220  i.e.,  do  not  look  on  greedily  when  others  eat. 

221  Note  that  the  chief  addresses  all  his  people  as  though  they  were  one 
man;  the  imperatives  and  2nd  per.  futures  are  singulars. 


1910]  Sapir:  Tana  Texts.  143 

'am'naewaip!asi«numa      a'igidjeeey      tslupplanna'imau      p'adT 

you  will  try  it  |  at  that  (place)   |  being  very  good  |  place. 

o'tc'asinmm         a'igidjeeer         beyu's-ienumax         e'ts  !als-ienumav     2 

You  will  dig  for  annis  roots  |  at  that  (place),  |  you  will  take  them  along  as  food.  |  You 

will   dig  for   'damna'   roots. 

u's'i'ribalrr^gus-e^nigr       wairu       ya'na'idjabalsinigT       djewit6- 

We   shall    remain    there   two   nights.    |    Now    |    we    shall   start   to    move    on   farther.    | 

Djewit£t<a'urik!u, 

t'a'uriklu        I'  da'lmadu222        ani'naewaip  lasinum        a'igidjeeeN    4 

I'da'lmadu.  |  You  will  try  it  |  at  that  (place). 

gama'isicnumar         gama'i^jawaldisi^uma^        ga'ma        t'i'ma' 

You  will  get  sunflower  seeds,    |   you  will  rest  on  ground  and  get  sunflower  seeds.    | 

Sunflower  seeds  |  they  are  wont  to  say 

ai      dja'udjabiya^      wairu     ya'  djami'w€t'      babi'lnritsIiM^t'      ai     6 

they  |  North  people."  |  Now  |  they  proceeded  north.  |  He  had  sent  word  all  over  |  he 

kluwiT 

Lizard. 

ya«a'ts-inig         a'igidje«er         ts!up«dl'p!aea'v         buea'txanigir     8 

"We  shall  proceed  there  |  to  that  (place).  |  Make  yourselves  nice  and  clean!   |  let 

us  dance  to  there  I 

buri'ei      t'  i'psiwa^uma^      ba'mu'isiwandjV      buri'e      aigidjeee 

'Dance!'  |  he  has  told  you.  |  He  has  just  sent  for  me,  |  'Dance  |  to  this  (place)  1" 


t'i'psiwandja^     burl'eatdiVt'      ga.*witdi'net*      ts!up«s-i'     t'lVt'    10 

he  tells  me."  |  They  danced  now,  |  he  now  shouted  to  them.  |  "It  is  good,"  |  he  said 

ai      k!uwixr       aits-'       la'lagibanavuma      aits-'       p'  a'dibana^uin 

he  |  Lizard.  |  The  |  every  sort  of  geese  (people)   |  the  |  every  place. 

wawa'ldi*      aigidjeee'      t'I'wet'       ai      kluwil'       mo's-ienu      a'i-  12 

"Be  seated  |  in  this  (place)  !"  |  he  said  |  he  |  Lizard.  |  "You  will  eat  |  soon," 

misk'i«a     tTwet'      'adji'lsicnu223     a'imisk'i«a     tTwet'      apdji'- 

he  said,    |   "you  will  dance  |   soon,"    |   he  said.    |    "My  having  been  killed 

hantc'       yax       be/cnitc'       ya'pbidjaimaeav       gaya'M«t'        'a'ha  14 

person,   |  that  is  why  I  am   |  wont  to  have  good  time."   |  He  spoke,   |    "Yes, 


mbi'lmai*      aidjeeeN      klu'tdju^sintc'      dji      ya'pbi- 

that  is  what  I  |  come  for  |  this  (place),  j  I  like  it  |  the  ]  my  having  good  time, 

djaiyau^idja     aits-'      'ama'idjitslgi      k!u'tdjueas     k'      adji'l-  16 

these   |   children   |   they  like  it   |   their   |   dancing 

yauna       klunintc'        be       mo"wadjumaeaN        ts-  !upp  la'nnais-i 

and  I  |  that  is  why  |  bring  them  here  from  south."  |  "It  is  very  good," 

t'i'n«t'       ai      k!uwixr       k  !u'tdjueasiwaem     dji       dlwa'iwaema%  is 

he  said  |  he  |  Lizard.  |  "I  like  you  |  the  |  my  seeing  you," 


^22  —  "Bone  place"  from  Vda'lla  "bone." 
223  <adji'lsienum  is  probably  more  correct. 


144       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
t'i'wet'       ai      da'inanak'1      badja'lmau      mitslwa't'guruwa'i- 

he  said  |  he  |  Goose  (chief).  |  "Being  large  |  I  have  sweat-house, 


2  sindja^  daw6ma'una     mo's     da'sir     '6'nidumandjav     'adji'lsienu 

much   |    they  eat   |    salmon,    |   I  am  wont  to  go  to  get  them.   |   You  will  dance 

ea'imisk'  iear 


4         mp'a'u6     p'uni't6^      djila'wemalsasie      aits-'      a'una     khini 

"Go  for  it  |  kindling  pitch  !   |  it  will  give  light  |  the  |  fire,   |  and 

me't  !alduwieiVe      aits-'      ya'      k'      di'tdibilyaur      'e'xaimaklala- 

do  you   (pi.)   go  to  cut  wood   |   these   |  people   |   their   |   cooking."   |   They  all  went  off 

together 

6  sanet'e         aik'          p*  uni'teiruyaru         djuduna'uma6         aigits-' 

their  |  going  to  get  kindling  pitch.  |  "Give  them  as  food  |  at  the 

klu's-ik!'      be'yoexanue      gaxma 

annis  roots,  |  you  have  brought  along  as  food  |  sunflower  seeds." 

8         ba'djlbau6!'         a'igits-'         p'  a'dibanaxuma        babi'lmits!i»ff 

He  had  sent  (his  man)  to  have  them  come  |  at  the  [  every  place.  |  He  sent  word 

aigits-'       p'  a'dibanaNuma      k!uniwet'       go6      ai      mi'pkla      ma- 

at  the   |  every  place   |   and  she  was   |   hear  about  it   |  she   |   Heron   |   Woman. 

10  rivmei       k!unmet'        djidja'rup'acnum       aits-'        daxs       djama- 

And  he   (said),   |   "You  should  go  to  shoot  them  |  the  |  salmon.   |   I  desire  to  eat  fresh 

salmon. 

ra'psindj       tc'  6'erimauenid  j       aits-'       ma'ls-ut'  224       fu'gumma- 

I  always  eating  raw  food   |   the  |   ma'ls'unna  roots."    |    "I  shall  indeed  do  so, 

12  siklo""       datslgi'ldugummasiklo''        dju'dutduha'inasienuv       da'- 

I  shall  indeed  go  to  look  into  river.    |   You  for  your  part  will  go  to  tap  for  gophers' 

roots,   |  I  shall  get  salmon 

sisiklo      hacla'ik'i 

to-morrow." 

14        djIdjaVt'  dats!gi'let'dlma'enaigiwet'  djiha'udju6  djamu'lwaT 

She  shot  her  salmon  spear,   |  she  looked  into  river.   |   Suddenly  it  was  |  float  from 

west   |   sucker. 


niha'u*      ai     k!a"djade>22S      cibu'p'k!aimaxt'u 

"Go  east   |   it  |  K!a"djad§\    |   Cibu'p'klaimadu."    |    Suddenly  it  was 

16  djiha'udju6      k'u'sintc'       k!u'tdjuearme      da'tslgak'u^ntc'       djl- 

float  from  west.  I  "Not  I  am  |  I  like  you,  |  bones  might  get  stuck  in  my  throat.  |  Float 

east 


ha'ue       ai       sibu'p'k!aimart'u        dima'neaiguw^        djiha'udju6 

it   |    Sibu'p'klaimadu."    |    Suddenly  it  was   |   float  from  west 


224  Brodiaea  grandifiora,  if  ma'ls-unna  cau  be  identified  with  *«•'  ilmal- 
s-unna  (lit.,  "big  ma'ls-unna  root")- 

225  K!a'<d jade''  is  the  Achomawi  (Pit  Eiver)  name  of  the  place,  Cibu'p* . 
Jc.'aimadu  ("sandstone  place"  from  cibu'p<~k!aina  "sandstone  rock")  the 
Yana  name. 


1910]  Sapir:  Yana  Texts.  145 


aits-'      da's      dju'/zet'      aigi      da's      djiha'udjut'imamet'      k!u- 

the   |   salmon.    |   She   |   speared   |   at  it   |   salmon.    |    Again  one  floated  from  west   |   and 

she   was 


o'maidjagutdi6       yu'eatdiw«t'  e'«a       wairu       djo'kla'u-    2 

cease.  |  Now  she  built  fire.  |  Now  |  she  finished  cutting  it  open. 

fatdwef        wairu        mo'watdi?iet'         al'4-p!itsak'i        we'duwal- 

Now  |  she  put  it  on  fire.  |  When  some  time  had  elapsed  |  she  took  it  off  again 

sawftf    k'    bma'yauyau    aigits-'     da's-    mo'€atdwet'     ts  !op«halili-    4 

her  |  eating  salmon  dipped  into  acorn  mush  |  to  the  |  salmon.  |  She  finished  eating  it.  | 
She  put  remains  away    (into  basket)    and  covered  it  up  nice  and  smooth. 

wa'lsawet'e'   k'u'yaugummagat'    Vls-a'e22C   u'lmak!226   ai   mi'ts!1 

"Pray  do  not  |  smell!   |  He  might  smell  it  |  he  |  Coyote." 

ts  !o'pexaliliwa'lsawet'  e'     wairu      we^atdm^'       ai      gi'lm'djidji-  6 

She  put  remains  away  covering  them  up  nice  and  smooth.  |  Now  |  she  braided  tassels  | 

it   I   tasseled  buckskin   skirt. 

waya'u      bu'ls      ^yuya'unH'  e      eaik'       we'yau      de'k!aunet'e' 

It  is  three  [  she  had  days  |  her  |  braiding,   |  she  finished 

k'u      we'yau      ma'hamiya'u227      wagaya'u      p'i!6Tu      i'ls-u1       8 

her    |    braiding    |    apron   of   white   ma'ha   grass,    |    twining    |    tule   basket-cap    |    willow 

basket-cap. 

e'     bawisatdm«t'      I'k*  idit'  k'  iyau     «ai     mi'ts!1     alala'i     k' 

(e'  is  untranslated)    |  It  was  already  dark  |  coming  back  home  with  bruised  legs  | 

he  |   Coyote,   |  ugly  |  his 

t'i'pplamau      bi'wieiniguieamau      'adu'eanm'djawet'      ba'wisak'i  10 

appearance  |  being  all  covered  with  mud.   [   She  was  accustomed  to  come  back  home 

when  it  was  dark 

glsiya'umats-'       ai       mi'pkla        mari'mel       p'o'wawaiyau       k' 

being  always  satiated  |  she  |  Heron  |  Woman.   |  Baking  |  his 

ma'ls-ut'       k'       klu's-ik!1      k'       da'udiya'u      tc'6'ep'anum      ai  12 

ma'ls'unna  roots   |  his   |   annis  roots,   |   his   |   picking  out  big  roots,    |    "You  should  eal 

(raw  food)    |  them 

klu'sik!1    k'u'sintc'    k!u'tdjoc    aidji    mo'yauenitc'     t'  im'  djaVt' 

annis  roots."   |  "Not  I  |  like  |  the  |  my  eating  them,"  |  she  used  to  say 

ai       mi'pkla       marixmel       tc'6'e       aigidja       eaidji       nitc'i'w*-  14 

she  |  Heron  |  Woman.  |  "Eat  raw  food  |  here  |  the  (my)    |   (roots)  gone  for  far  off! 

ma'u     atc'I'mah     aigits-'      k'u     tc'6'enu     atc'I'mamat'      aidji 

What  is  |  at  the  |  not  |  your  eating  raw  food?  |  What  always  may  be  |  the  (your) 

ma'w  16 

that  is  eaten?" 

t'u't'p'aut'imamet'       '  a'  gi'tsaw«t'        k!unuwet'       t'u'winigue 

She  did  for  herself  again  so,   |  she  went  off  early  |  and  she  was  |  do  as  before 

ai       mi'pkla        mari'm*1        da's'itp'auwiniguw^        daumilaV-  is 

she  |  Heron  |  Woman,  |  she  as  before  got  salmon  for  herself.  |  She  caused  four  to  get 
'_  __  out    (of  water)   for  good. 

22e<w&a.  <'t0  smell"    (intrans.);   *itlma-  "to  smell"    (trans.). 

227  ma'ha,  used  also  as  white  overlay  in  basketry,  is  doubtless  Xeropti  yll  u  HI 
tenax. 


146       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 


r      wairu      mormet'er      aik'       no'yiya'u2-8       no'yim'dja- 

Now  |  she  put  them  down  (on  rocks)   |  her  |  drying  pounded  red  flesh  of  salmon.  |  She 

used  to  dry  pounded  red  flesh  of  salmon, 

2  nft*      ts!o'pexaliliduwa'lsam'djanet'ex      k'  u'yaugummagat'      u'l- 

she  used  to  put  remains  away  and  clean  up  smooth  again.    |    "Pray  do  not   |   smell!" 

s-ae      tTwet'      ma'ielamak!uwaenux      dlma'enaiguwet'      mdu'k'i* 

she  said,   |  "he  might  transgress  your  taboo."  |  Suddenly  he  was  |  come  back  home 

4  ai      mlts!1      ba'wisak'i      '  a'ik  hisintc'       t'iVt'       mi'pkla      ma- 

he   |   Coyote  |  when  it  was  dark.    |    "I  feel  sick,"   |   she  said   |   Heron   |   Woman. 

ri^m6'      maimu'klusiwantc'       a'      t'met'       ai      mlts!1      be'yau- 

"I  have  toothache."  |  "Yes?"  |  he  said  |  he  |  Coyote.  |  "When  is 

6  emat'      aidji     'a'ik!uya\i     xa'  da'iwausintc'      klunindj     'a'iklu- 

the  (your)   |  being  sick?"  |  "I  was  dreaming  |  and  I  am  |  be  always  sick  " 

mac      ate'i'mat'       aidji      xa'  da'ip'  auw      xa'  da'iwaueaiguyaun- 

"What  may  be  |  the   (your)    |  that  was  dreamt  of?"   |   "My  myself  dreaming  of  (some- 

thing)," 

8  eitc'        t'i'wet'        aits-'        mi'pkla     marixmei       ma'gadjas       dji 

she  said  |  the  |  Heron  |  woman.  |  "It  is  swollen  |  the   (my) 

baT       a'      t'l'w^t'       ai      mits!1      maimu'k  !usiwarntc'     a'laum'- 

cheeks."  |  "Yes  ?"  |  he  said  |  he  |  Coyote.  |  "I  have  toothache.   |  Keep  digging  up 

10  djae       ai       te'i'leawau       yaili'lp'  ausewaHc'       t'  ugu'mmasik  !6V 

them  |  tc'  i'l£awauna  roots,   |  you  will  put  them,  when  pounded  up,  on  my   (cheeks)."  | 

"Indeed   I  shall   do   so. 

tc'  op'  aemim       ai       maela'mau       mo'elaeasintc'       ai       ma'ls-ut' 

You  should  eat   (raw  food)    |  them  |  baked  roots,    |   I  have  baked  |  them  |  ma'ls'unna 

roots." 

12  o'pdjimtdja'net'    aigits-'    kla'itc'ik!1    aigits-r    ma'tts-!autc'u    o'p- 

He  used  to  kill  |  to  the  |  ground  squirrels,  |  to  the  |  gophers  |  he  used  to  kill, 

djim'djafln'        aigits-'        'e'k!ilaieav     o'pdjim'djawet'     e'wullet' 

to  the  |  moles  |  he  used  to  kill.  |  She  put  in  (her  cheeks) 

14  aigi      'amaT      ma'gadjasintc'      tTn6!'      k'usintc'  xo'sa€     bo'- 

to  them  |  raw  acorns.  |  "My  cheeks  are  swollen,"  |  she  said.  |  "I  am  not  |  swallow.   | 

You  should  put  into  water 

djatslgi'lp'amu       mala'memak!ai       klu'nip'andj       s-I'el       ma'- 

hot  rocks  |  and  I  would  |  drink.  |  It  is  swollen 

16  gadjas        aidji        x6'sayauenivtc'        nidu'sk'isiklo       ba'wisak'i 

the   |  my  throat."   |   "I  shall  come  back  home  |  when  it  is  dark," 

t'l'w^'        ai       mils!1       k'  u'yaugummagat6       mdu'k'i«       ba'wi- 

he  said  |  he  |  Coyote.  |  "Pray  do  not  |  come  back  home  |  when  it  is  dark, 

18  sak'i      nldu'k'  imuigummagat'  ea      p'au'samau      nibi'lmantc' 

pray  come  back  home  earlier."   |   "Being  far  distant  |  I  am  accustomed  to  go  about." 

t'uTimam«t'        ai        mi'pk!a        lu'idamef        aik        'amaT 

Again  she  did  |  she  |  Heron.  |  She  took  out  of  (her  mouth)   |  her  |  raw  acorns, 


228  Cf .  na'yi,  ' '  red  part  of  salmon  flesh  pounded  up  fine. ' ' 


1910]  Sapir:  Tana  Texts.  147 

e'duwaldiwet'       aik'       muru'ldimau      da'sit'  imaiwet'       dje'mal- 

she  put  them  back  on  ground  |  her  |  lying-down  place.  |  Again  she  got  salmon.  |  She 

caused  five  to  come  out   (of  water)  for  good 

la'u'  bawet'  e'      k!uniwet'       mo'reea      k'       no'ylyaueat'       k'u'da-     2 

and  she  was  |  put  on  rocks  to  roast  |  her  |  having  pounded  up  red  flesh  of  salmon.   | 

Not  ever  perhaps  was  she 

m&'im'djant'      djo'dunau      gi      davs      k'u'm'dja?iet'      djo'du- 

give  food  to  him  |  with  |  salmon,  |  not  ever  was  she  [  give  food  to  him. 


naru      t'  u'tp'  ant'  imamef       ba'wisak'i      badja'lmau      'adji'let'     4 

Again  she  did  so  for  herself  |  when  it  was  dark.  |  Greatly  |  they  were  dancing 

aits-      yjp      bills-      basl'yaueatdit'  ev    k    'adji'lyau    ma'us-intc' 

the  |  people.   |   "It  is  three  |  they  have  made  nights,  they  say,   |   their  |   dancing.   |   I 

shall  be 

p'itJa'lyau      ma'usintc'      p'itla'lyau      t'lVt'      k'      gawl'tc'ui-    6 

bursting  (in  cheeks),  |  I  shall  be  |  bursting,"  |  she  said  |  her  |  always  speaking  falsely. 

djuya^u      ts-!u'ps-ie      asinu      p'it!avlc      'a'm     maus-     'adji'l- 

"It  will  be  good  |  if  you  |  burst."  |  "Let  me  seel   |  I  shall  be  |  going  to  stay  out  danc- 

ing," 

yaruyau        t'lVt'         we'walmim'  djaw*t'         aik'         djuwa'yau    8 

she  said,  j  She  always  took  it  in  secret  |  her  |  skirt 

gi'lm'djidjuwayau        k'  u'yaugummagat'        diwa'ip!ae       bas-a'- 

buckskin  skirt  tasseled  with  ma'ha  grass.   |   "Pray  do  not  |  be  seen!"   |   She  now  ran 

off 

eatdm«t'       basa'k'i       k       'adji'lyaruya^u       k'  u'yaugummagat'   10 

at  night  |  her  |  going  to  stay  over  night  and  dance.  |  "Pray  do  not 

yu«a      t'lVt'       <a'ik!umagat'ea      aidji      t'u'mantc'      mi'tli'm- 

build  fire!"  |  she  said.  |  "Pray  be  sick  |  the  |  my  always  doing,  |  pray  groan, 

magat'«a      yu'm'  djamagat'       xana'ibak'i      '  asa'«atdiwet'      s-a'p-  12 

pray  always  build  fire  |  when  it  is  daylight."   |  She  now  went  off  |  keeping  on  sleeping 

s-iya'umadj       ai      mits!1      '  ad  ji'lmap  !ayaueaH'       be'      ts!ome- 

he  |  Coyote,   |  she  now  dancing  with  them.   |   "It  is  she  who  is  |  make  well  down  on 

ground 

malde«    aik'i      mi'tsli    k'     ee'nitn^  14 

she  coming  |  Coyote  |  his  widow." 

xa^a'ibitdjayauk'  i      badu'tc!6m'djawet'       Tduwul't'       aik' 

When  being  about  to  be  daybreak  |   she  always  ran  back  home  east  along  river.   | 

She  went  back  into  house  |  her 

waxwl          e'duwuK'          aik'          ba'lmat'u          muru'lduwaldi-  16 

house,    |   she  put   (acorns)    in  again   |   her   |   mouth-place,    |   she  lay  down  on  ground 

again. 

w«t'          be'maeawaranu«gar          nisa^atdiwara'numa^          yu'm'- 

"It  has  been  you,  has  it  not  1  \  have  you  gone  away  already  f  |  Come  and  build  fire  for 

me  I 

djap'  aueartc'      ha'tc  litsintc'      V      t'iVt'      ai     mits!1     s-a'ps--  18 

I  feel  cold."  |  "Heh!"  |  he  said  |  he  |  Coyote,  |  "I  have  been  sleeping  soundly." 

dadjawarandja^        djidji'nnibaH'         mmi'tp'auklaratc'         dj! 

He  arose  and  scurried  about  working.  |  "Do  look  at  me  |  the  (my) 


148       University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 
bal'       t'l'w^t'       ai      ma'gadjax      maus-      p'itla'lyau      k'u'klu- 

cheeks!"  |  she  said,  |  "it  |  that  was  swelling  |  it  will  be  |  bursting."   |  "Not  perchance, 

is  it  not,  you 

2  nuga       goe       aits-'       ya       k'       'adji'lyau       badja'lmau       'a- 

hear  |  the  |  people  |  their  |  dancing?"   |  Greatly  |  he  was  dancing 

dji'H'        ai       kluwiT        a'       t'lVt'        k'u'sintc'        go'damai* 

he  |  Lizard.  |  "Yes?"  |  she  said,  |   "not  I  |  hear  perhaps," 

4  t'met'        k'  u"  dama'ima        Vrk'i«        ku'sintc'        goe       tT«€t' 

she  said.  |  "Not  perhaps  here  they  |  come.  |  Not  I  |  hear,"  |  she  said 

ai      mi'pkla      margin*1 

she  |   Heron   |   Woman. 

6         msa'winiguwet'       ai      mi^ts!1      k'      djii'dutduya^u     k'u'mau 

As  before  he  went  off   |  he   |   Coyoto   |   his   |   going  to  tap  for  gophers'  roots   |   not 

being 

wak!unea'mau        wairu       '  adji'lyarut'  imaiwet'        ai       marivmei 

staying  home.  |  Now  |  she  again  went  to  stay  over  night  to  dance   |  she   |   woman. 

8  wairu       de'djiba«et'        ai        mits!1       be'     ts-!omemaldie       aik'i 

Now  |  he  found  it  out  |  he  |  Coyote.  |  "It  is  she  who  is  |  make  well  down  on  ground  | 

she  coming 


mitsli      k      ee'nit^      i"      wadja'isiwantc'      dji      dje'yauenidja 

Coyote  |  his  |  widow."  |  "Ih!   |  they  are  calling  me  |  the  |  my  name," 

10  t'lVt'      mitsli      t'I'si      tTw*f       a'ha      ts-!u'ps      t'r««t'       ai 

he  said  |  Coyote.  |  "He  says  it,"  |  he  said.  |  "Yes,  |  it  is  good,"  |  he  said  |  he 


mits!1      waiema'ip!ak!unue     be     gi'mae      u^itc'       glmaema'uya 

Coyote.    [   "Perchance  you  imagine  that  you  are    |   one  who  is   |   be  sensible.    |   I  am   | 

being-sensible  person, 

12  uenitc'       badja'lmauya       nis<6'«atdiit*tt        xana'ibak'i       k'u'si- 

I  am  |  being-great  person."  |  Now  he  went  off  |  when  it  was  daylight.  |  "Not  you  me 

watc'       '  a'lts-'  drts-'       t'  uha'rtgushadaenuga      k'i'tdi*      dji'dji- 

you  throw  me  away!   |   So  that  is  why,  is  it  not?  you  merely  do   |  reject  food!   I   I  run 

about  all  over 

14  basindj      aits-'       p'  a'dibanauma      '  i'diyauenite'      aits-'     mo'yau 

the  |  every  place  |  my  looking  for  it  |  the  |  eating. 

k'  u'yaugus-i'na     k!u'nmiyaue     k!unienu     k'i'tdi6     waiema'ip!a- 

'Let  her  not  |  be  hungry!'   |  and  you   |  reject  it.   |  Perchance  you  think  you  are 

16  khinu6        be         '  art'  gi'm'  yaue         uenitc'         'u'lts-'diplamanya 

one  who  is  |  have  much  sense.  |   I  am  |  beating-out  person 

u'lts-'  dip  !amauenitc'  ya        dji        euma'mudjaup  !a       badja'lmau 

I  beating-out  person  |  the  (my)    j  brother-chief.  |  Greatly 

18  'a'rgim'yauma'uenitc'ya      k'u'si«nu      ma's-idjae 

I  having-much-sense  person.  |  You  will  not  |  rejoice."   |  Now  he  went  off 

ai      inits!' 

he  |  Coyote. 


1910]  Sapir:  Yana  Texts.  149 

'hva'imyauna        t'l'n^'        ai        kluwiT        mdu'k'iimiigusi- 

"I  shall  go  to  get  wood,"   |  he  said  |  he  |  Lizard.   |   "I  shall  soon  come  back  home," 

k!o«av      fi'n«t'       ai      kluwiT       ts- !upp  la'nnaih      ai      p'uni'tei     2 

he  said  |  he  |  Lizard.  |   "It  was  very  good  |  it  I  pitch  wood." 

imva'im€t'       dett!a'let'       ai       kluwil'       gi       p'imiH6'       dima'- 

Ile  went  for  it,   |  he  split  it  up  fine  |  he  |  Lizard  |  at  |  pitch  wood.   |  Suddenly  he  was 

fnai«>-iuiet'       djawa'riewadjue      ai      raTts!1     gaela'net'     t'a'ppla-    4 

come  crying  down  hili  from  south  |  he  |  Coyote,   |  he  wept.   |  "It  seems  to  be,  is  it  not  ? 

sina       mi'tsli       tT»et'        ai       kluwiT        be'klunu       me't!ale 

Coyote,"  |  he  said  |  he  |  Lizard.  |  "Perchance  it  is  you  who  |  chop  wood," 

t'l'n^        'a'ha       be'enitc'        'adji'l6       t'l'^t'        'a'nmitslimau    6 

he  said.   |   "Yes,    |   it  is  I  who    |   dance,"   |   he  said.   |    "Being  many  together 

aits-'      ya'      a'igidja      t'm«t'      ai      k!uwiT      babi'lmitslisintc' 

the  |  people  |  here,"  |  he  said  |  he   |  Lizard.  |   "I  have  sent  word  all  over 

aits-'       p'a'dibanaum      aite-'       ya'banaum*      tTnetr       be'«nitc'     8 

the  |  every  place  |  the  |  every  people,"   |  he  said.  |   "It  is  I  who 

'adu'kimai*229       aidja       t'I'n«t'        aits-'        Vtsk'iyup!       a'its-' 

come  back  |  here,"  |  he  said,  |  "the  |  orphan  child  |  this  here, 

apdji'ttehawae       aidji       wak  la'lp  !ayauenitc'       a"       t'I'wet'       ai   10 

he  has  been  killed  |  the  |  my  husband."   |   "Yes?"   |  he  said  |  he 

kluwiT      e'      ditei'mmariduriyau      t'l'sintc'      naguntc'      'adu'- 

Lizard.   |    "  'Well!    |   I  shall  go  down  to  help  them,'   |   I  say,    |   therefore  I   |  come  back 

k'ic      aits-'       p'ad      a'itc'       biri'emamat'       aidju      nidu'm'dja-   12 

this   |  place   |  here.   |   Whereto  may  be   |   the  your   |   that   (you)   are  wont  to  go  back 

home  ?" 

mam#       nldurl'djammandj       aits-'        'e'pfdjiH'        aigi       p'u- 

"I  am  accustomed  to  go  back  down  hill  north   |    this  way."    |    He  tied  around  it   |   to 

it  |  pitch  wood 

niHei      k'       ororkkn      s-i'lgiya^u      midja's      tT7iet'       ai      k!u-    14 

his  |  rope  made  of  tc<  ilha'imadu230  |  rope  made  of  ba'ni-bark  strands,  f  "It  is  heavy,"  | 

he  said  |  he   |   Lizard. 

wiH'       k'u'ma      t'ue      a'igeee      tTw6!'       maus-      dju'bayaum*8 

"Not  it  is  wont  |  to  do  |  in  that  way,"  |  he  said.  |  "I  thall  |  push  it  on  to  you. 

raldjasi'       t'lVt'       gana'xgaima€a       atc'i'mak'       aik'       t'u'wa    it; 

It  is  heavy,"    |  he  said.   |   "It  is  wont  to  be  light.   |  What  is  its   |   its   |   that  it  does  I" 

t'lVt'       wa'k!dibile       ai       «r'p'u       'Iba'kJaptc       djlts-dja'isa- 

he  said.  |  "Stand  |  it  |  in  front!   |  pull  me  to  yourself  I"  J  "I  might  fall," 

klunte'       t'lVt'        ai       mits!1       dju'baguya'umea       kJunm*!'    is 

he  said  |  he  |  Coyote,  |  "I  shall  just  push  it  on  to  you."  |  And  he  was 


229  Observe   that   Coyote   speaks   as  woman    (verb   stem   fo-   "woman 
goes,"  ni-  "man  goes"). 

230  '  <  Indian  hay ' '  was  the  term  Betty  Brown  used  to  translate  tc<  il- 
ha'imadu, a  high  grass  growing  along  the  shores  of  Pit  Eiver. 


150       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
djo'ba6       ai       mi^ts!1       mitsls-a/gadak'iyau       gidji       gaya'yau 

push  it  on  to  him  |  he  |  Coyote.  |  "Let  me  be  done  with  it  |  at  the  (my)   |  talking  1" 

2  Vu'netf     ai     kluwil'     yadak  !aV  dik  !arawete<     'I'wagit'     dila'u- 

He  did  so  |  he  |  Lizard.  |  He  had  his  veins  cut  through  |  knees,  |  now  he  died 

«atdiw€t'     ai     kluwiT 

he  |  Lizard. 

4         <a'ha     ma'us-iwaem     t'u'eawaemg     a'ige     k!unm«t'      'e'ma- 

"Yes!    |   I  shall  you  |  I  do  to  you   (pi.)    |   in  that  way."   |  And  he  was   |   take  off 

his  skin  from  him 

re'dilau*      k!unmet'       t'u'haina6      '  I'duwulmagar      aidji      wa- 

and  he  was  |  do  like  him.  |  "Pray  go  back  into  house  |  the  |  our  past  house  I 

6  wl'haenigix      as-      mau      yu'p'aup!a€ayauna      '  I'wuldumagara^ 

If  she  |  will  be  |  having  fire  made  for  her,  |  pray  go  and  enter  house  I 

yu'p'  aumagara6       as-       mau       waes-i't'  p  layauna       waHMima'- 

make  fire  for  her  !   |  If  she  |  will  be  |  having  poultice  put  on  her,   |  pray  put  poultice 

on  each  cheek." 

8  gara«      k!unmet'       t'u'el      mi'ts!1       k<       civ       W6'es-met'     aigi 

And  it  was  |  do  so  |  Coyote  |  his  |  penis,  |  it  put  poultices  on  her  |  to  her 

mi'pk!a      wairu       '  iwa'ibaleatdm*!;'       ai      mits!1       aik'       basl'- 

Heron.   |  Now  |  he  already  took  up  wood  and  packed  it   |  he  |   Coyote,   |  his  |  former 

flesh 

10  k'iax      'I'marin^t'       aigi      kluwiT       mduri'djapeatdiwet' 

he  put  it  on  himself  |  at  him  |  Lizard.  |  He  now  went  back  home  down  hill  north. 

mdu'k'itdis      ai      mudja'upla      'iwa'irux      needja'iduriwet' 

"He  has  come  back  home   |  he  |  chief,   |  he  was  out  to  get  wood."   |  He  put  his 

feet  on  top  of  ladder 

12  aigi      wa't'guruw      k!uniw€t'       '  iwa'iduwaldi*      wairu      k!uni- 

at  it  |  sweat-house  |  and  he  was  |  go  down  and  put  wood  down  on  ground.   |  Now  | 

and  he  was 

net*      'I'duwul*      da'lautc'uiwet'ewa      xaN      mi'tts  !inef  ev      mi'- 


go  back  into  house.  |  Water  was  poured  forth  on  his  face  |  water,   |  he  blinked.  |  "It 

must  be  Coyote 

14  tslixar       a'idje       mi'tts!iears231       'adji'lmuigusi^numa      tTw6!' 

that  one,  |  be  blinks."  |  "You  will  dance  soon,"  |  he  said. 

kla'rutsindja^       dji      ga^i^dimauna^      s-a'dips-imuigus-i^uga^ 

"I  am  sore-throated  |  the  (my)    |  always  shouting.  |  You  will  all  soon  sleep, 

16  <adji'lwiei      tTw^t1       dima/cnaiguwet'       'akM'k'       aikf       e'nitel 

do  you  all  dance!"   |  he  said.   |  Just  then  she  was  |  come  his   |  his  |  widow. 

a'mm232         t'u'gummas-ifnu         wa'm'  gummas-ienu233         t'PM6!' 

"Amm!  |  Indeed  you  will  do  so,  |  indeed  you  will  live,"  |  he  said. 


231  One  is  almost  tempted  to  believe,  though  probably  incorrectly,  that 
there  is  an  intentional  pun  involved  here:  mi'tts !ieas  "he  blinks,"  mi'ts !i£- 
as  "he  is  coyote." 

232  Expressive  of  suppressed  anger  or  displeasure. 

233  These  two  words  are  difficult  of  adequate  translation.     The  idea 
conveyed  is:    "You  may  think  that  you  will  live,  but  I  shall  treat  you  like 
the  rest  of  the  people  (i.e.,  I  shall  kill  you)." 


1910]  Sapir:  Tana  Texts.  151 

clji     s-ap«li«a'is-e«awartc'ga'     'e     'e'     be     ts!owema'ldie     aik'ia 

"The   |  your  covering  up  my  knowledge  with  sleep,  is  it  not?   |   H6h6!    |   It  is  she  who 

is  |  do  well  down  on  ground  |  she  coming 

mi'tsli      k'      wak!a'lp!ayauna     s-a'dips-imuigus-ienuma      tTM€t'     2 

Coyote  |  his  |  wife!    |  Soon  you  will  all  sleep,"   |  he  said, 

'adji'ls-ienu       Iyii'ik'iea      hala'ik' iear       ba'wis-i^a'idis-i^uma 

"you  will  dance  |  in  daytime  |  to-morrow,   |  you  will  dance  till  nightfall." 

s-a,'dips-itdwct'       aidji      ^wi'ls-apts-!1      s-a'dips-iyau      p'et'-    4 

They  were  all  sleeping  now  |  the  |  across  one  another  |  all  sleeping  |  all  snoring. 

ga'eayau       p' u'llaieatdmef        ai       mi'ts!1       aigi       wa't'guruttf 

Now  he  smeared  pitch  on  it  |  he  |  Coyote  |  at  it  |  sweat-house, 

p'u'llaidjibanet'       aik'       lalu'wk'i      pu'llaiwet'       aigits-'       yaN     6 

everywhere  he  smeared  pitch  on  them   |  their   |   feet,    |  he  smeared  pitch  on  them   |   to 

the  |  people. 

k'  u'yaugummagat'       ba'tdiduwa'lsaeac       wairu       'i'ramet'       ai 

"Pray  do  not  |  run  out  and  save  yourselves!"  |  Now  |  he  ran  out  of  house  |  he 

mits!1        ya'm'djatdmef        aitc'        yav        aits-'        wa't'guruw    8 

Coyote.  |  Now  they  burned  up  |  the  |  people  |  the  |  sweat-house. 

t' u'ma6nindj      aidjee      asindj      mlk!a'iel      wairu      dit'bi'lp'au* 

"I  have  always  been  wont  to  do  |  that  |  if  I  am  |  be  angry.  |  Now  |  cook  for  him 

aidji      ts-!a'xa«avis-      k!un      ts-lups-      a'idji      t'u'yauna      t'l'-  10 

the  (your)   |  loved  one  |  and  |  it  is  good  |  the  (my)   |  doing,"  |  he  said. 

net*      t'  u'yauhadanuega      na      k'i'tdi*      dji      nite' i'tp' auwacma 

"So  your  doing  thus,  is  it  not?   |  therefore  |  reject  food.  |  The  |  my  going  far  off  to 

get  roots  for  you 

dji      k'  i'tdiya^u  12 

the  (your)   |  rejecting  it." 

ba'idat!una'iduwalsaguwct'         ai        p'ubiT         uma'e        ai 

Only  one  saved  himself   |  he   |   Duck,    |   is  with  him   |  he 

la'lak'1         ya'babamau         aits-'          la'lak'1         yawi'lm' dimau  14 

Goose   |   all  burnt   |   the   |   Goose   |  burnt  off  on  one  side. 

klunmt'        dat'p'a'lts!gil«t'28*        aigitc'       akla'lile1       t'u'wini- 

And  he  was  |  he  walked  flat  on  his  feet  into  water  |  to  the   |  lake.  |  So  also  he  did 

gunef       ai       p'ubi^l       wa'irumuinana'       ate' I'gadagu235       dji  16 

he   |   Duck.   |   "Just  now,  is  it  not?   |  What,  pray,  could  be  the 

t'  uma'i«awaenigir        uma>       aits-'        kla'itc'ik!1        da'ridjuwa- 

his  doing  to  us?"   |   Is  with  them  |  the  |  ground  squirrel  |  gray  squirrel  also. 

t'imai      biri'h      adji      ^'nmidi^nigi^      fiVt'       asintc'      'I'du-   18 

"Where  is  |  the  |  our  going  to?"   |   they  said.   |   "If  I  |   get  up  again, 

bale       nidu'rp'  ayauna       k' u'sp' awarantc'        go'el       k'u'yaugu 

I  shall  go  back  south.  |  I  should  not  have  been  J  hear."  j  "Do  not 


-34  After  k!uninft*   we  should  have  tenaeless  form  daV  p*  a'lts ! gile . 
235  Doubtless  misheard  for  atcf%'gaddk!u. 


152       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
t'I«    a'igidjeee    t'lVt'    ai    p'ubiT    mtc'i'tdjapei    aidji    *Itc'i't- 

say  |  in  that  way!"  |  he  said  |  he  |  Duck.  |  "Go  straight  north  |  the  |  far  north! 

2   djami      el'na'idjatc'itdjami        nltc'i'tdjapei        maus-i        glma- 

still  farther  north  |  go  straight  north!    |  I  shall  be  |  thinking  it  out," 

ya'una     tTw*t*    a'm     nlha'u«      aits-'      djo'236     t'lVt*      khini 

he  said.   |  "Let  me  see!   |  Go  east  |  the  |  Hat  Creek  Indians!"  |  he  said,   |  "and 

4  niha'u*      aidj      iwi'ldjabiyar23T      kluni      nlha'u6     aidj     i't'a'u- 

go  east  |  the  |  across-river-north  people  |  and  [  go  east  |  the  |  people  of  I<  t<  a'uriklu! 

rikluya        mwi'lt'p'a6        ai        s-ukJo'niya        tTw«f        niha'ue 

Go  across  south   |   them.    |   S'uklo'niya,"   |   he  said,    |   "go  east 

6  aite-'        'I'laurimautluM       t' u'hainamadjayauna       t'lVt'        ai 

the   |   rising-sun  place.    |    I   also  shall  bo  accustomed  to  do  so,"    |   he  said   |   he 

la'lak'1       ai       khiruT       mtc'i'tdjamiyauna       t'u'yausgusiklu- 

Goose   |   he  Crane,    |    "I  shall  go  straight  north.    |    I  never  supposed  I  should  do 

8  warandj        aidjeee        dji        yu'tgunaiyau        dji        mo'yauna 

that  |  the   (my)    |  being  perfectly  contented   |   the   (my)    [   eating, 

t'u'yausgnsik!uwarandj         aidjeeev         p'it!wa'ldisiei         tTw«t' 

I  never  supposed  I  should  do  |  that.  |   (Meteor)  will  fall  down  and  burst,"   |  he  said, 

10  klunus    p'i't«bale      ai      xa'na      khmus      t'u'c      aigi      ts-Ia'um'- 

"and  it  will    |   boil  up    |    it   |    water    |   and  it  will   |   do  so    [    at   it    |    down  river  west. 

dji       '  I'muimarip  lasi6^        as-       'a'ik!uttc!ateiv        a'ienum       ai 

They  will  lie  down  in  them  |  if  they  are  |  be  sick  in  any  way.  |  You  |  he  (who) 

12  '  iw-ena'idjusi6numa         a'i€rmm         ai        babi'lsienuxna        aigits-' 

you  will  always  look  around  for  food,    |    you    |    he    (who)    |    will  run  about    |    at  the 

s-itei'teiwi        tc' I'wit^c  !a'usienumav        gis-i's-i^numa^        a'igidja 

yellow  pines,   |  you  will  get  yellow-pine  nuts,   |  you  will  be  satiated.   |  Here 

14  mits'!p'adl'sik!6ear      t'usik!6e      I'gamna      aigu      wacu'p't'1238 

I  shall  have   (my)  place.   |  I  shall  do  so  |  across  river  from  here  |  at  it  |  Wacu'p'  di 

ts!um«ma'u      p'ad      a'idjeeer      dlwi'ldjapsi6      ai      bo'ra      ea'i- 

being  good  |  place  |  that.  |  It  will  go  across  river  north  |  it  |  bridge  |  in  that  (place), 

16  gidjecer      dlri'plox      t'i'psiwaear      as-      djimadi'biM      p'u'djat- 

Diri'ploha  |  it  will  be  called.  |  If  it  is  |  be  heard  about  all  over,  |  'Let  us  go  to  bathe 

duxanig       ai       dlri'plox       t'i'si6       aits-'        yax       tlim'gumau 

it  |  Dlri'ploha,'   |  they  will  say  |  the  |  people.   |   Slightly 

18  yari'p!as-ic       wacti'p'di       t'u'si6       ai       n'gamna       wala'usi6 

it  will  be  hot  |  Wacu'p'di,   |  it  will  do  so  |  it  |  across  river  from  here.  |  They  will  glow 


230  Contracted  from  djuhau(na),  "dwelling  east." 

23T  Term  for  Achomawi  Indians  of  Fall  Eiver,  a  northern  tributary  of 
Pit  Eiver. 

238  —  «  Digging-stick     place ' '     (wa'cu     ' '  digging-stick ' '     and     pf  a'di 
"place")- 


1910]  Sapir:  Tana  Texts.  153 

aits-'        ba't'gu       ea'igidjeee       wala'us-i£       mu't!s-ur239       ma'l- 

the  |  wild  plums  |  in  that  (placed   |  they  will  grow  |  mu'tls'u  roots  |  mals'unna  roots. 

s-unna      dji'  dja'ps-i«      ai      da's-i      gala'      dji'dja'ps-in 

They  will  float  north  |  they  |  salmon,   |  trout  |  they  will  float  north. 


COYOTE,  HERON,  AND  LizARD.240 

' '  Do  you  all  come  together !  I  intend  to  move  north  the  day 
after  tomorrow;  I  want  to  camp  out  for  a  dance  in  the  north. 
Get  food  together!  Tomorrow  we  shall  eat  before  starting  out. 
Dance !  Try  it  now !  Let  us  go  to  camp  out  for  a  dance,  let  us 
go  out  to  camp  in  the  north  country.  Let  us  go  to  eat  their 
salmon.  They  must  be  getting  salmon  already."  (Thus  spoke 
the  chief  of  the  Geese  people.)  They  danced.  "Try  it!  You 
are  going  to  have  a  dance.  Get  ready  to  start  when 
it  is  daylight!  Get  ready  your  feathers,  get  ready  your 
aprons  fringed  with  pine-nut  shells.  Get  ready  your  'u'mi- 
yauna  aprons.241  What  shall  stay  over  night  at  Ci'p  !a  ;242  you  will 
have  a  dance  there,  you  will  practice  there,  as  it  is  a  very  good 
place.  You  will  dig  for  annis  roots  at  that  place,  and  you  will 
take  them  along  as  food.  You  will  dig  also  for  da'mna  roots. 
There  we  shall  remain  for  two  nights.  After  that  we  shall  start 
to  move  along  ahead  to  Djewitet'a'urik!u243  and  to  I'da'lmadu.244 
There  you  will  practice  dancing  and  will  get  sunflower  seeds. 
You  will  rest  there  and  gather  sunflower  seeds,  for  the  North 
people245  are  very  fond  of  sunflower  seeds. ' '  Now  they  proceeded 


230  This  word  was  translated  as  "dju'pp'a  roots"  (Eulophus  pringlei). 

240  The  account  of  the  visit  of  the  Geese  people  to  Lizard  at  Big  Bend 
(of  Pit  River)  bears  considerable  resemblance  to  Sam  Bat'wi's  account  of 
their  visit  to  Flint  Rock  at  Mount  Shasta  (see  note  67).  Heron's  deception 
of  her  husband  Coyote  is  paralleled  by  Sam's  story  of  "Coyote  and  his 
Sister"  (see  note  152). 

2*1  See  translations  of  mi'yauna  and  *u'miyau  in  Indian  text  (p.  142, 
11.  7,  8). 

242  See  note  51. 

243  The  gari'ei  form  of  DjewinVa'urik'.u  (see  note  201). 

244  See  note  200. 

246  By  dja'udjdbiyd,  ' '  North  people, ' '  are  here  meant  those  that  corre- 
spond to  the  later  Achoma'wi  or  Pit  River  Indians  of  Big  Bend.  By  Big 
Bend  is  meant  the  land  enclosed  on  the  south  by  Pit  River  as  it  takes  a 
sweep  to  the  north  and  south  between  long.  122°  50'  and  122°. 


154       University  of  California  Publications  in  Am.  Arch,  and  Etlin.  [Vol.  9 

to  the  north.  It  was  Lizard246  who  had  sent  word  for  all  the 
people  to  come  to  a  dance. 

(When  they  had  come  near  to  the  north  country,  the  chief 
said,)  "We  shall  move  to  yonder  place.  Make  yourselves  nice 
and  clean !  Let  us  dance  up  to  there !  Lizard  has  sent  word  to 
you,  'Dance!'  He  has  just  sent  for  me,  and  ha  stold  me,  'Dance 
up  to  here!'  '  They  started  in  dancing  now,  while  Lizard 
shouted  encouragingly  to  them.  "It  is  good,"  said  Lizard. 
There  were  all  sorts  of  Geese  people  there  from  every  place.  ' '  Be 
seated  here ! ' '  said  Lizard.  ' '  You  will  eat  soon, ' '  he  said.  ' '  Soon 
you  will  have  a  dance.  I  have  killed  a  person,  that  is  why  I  am 
having  a  good  time."  (The  chief  of  the  Geese  people)  spoke  in 
reply,  "Yes,  that  is  why  I  have  come  hither.  I  like  to  have  a 
good  time.  These  children  like  to  have  a  dance,  and  that  is  why 
I  have  brought  them  hither  from  the  south. "  "  It  is  very  good, ' ' 
said  Lizard.  "I  rejoice  to  see  you,"  said  the  chief  of  the  Geese 
people.  (Lizard  said,)  "I  have  a  large  sweat-house;  they  will 
have  much  salmon  to  eat,  for  I  am  wont  to  catch  them.  Soon  you 
will  have  a  dance. ' ' 

(Lizard  said  to  his  people,)  "Go  for  some  kindling  wood,  so 
that  we  may  have  a  fire  to  give  light.  Do  you  people  cut  wood,  so 
that  these  people  may  cook."  They  all  went  off  together  to  get 
kindling  wood.  (The  chief  of  the  Geese  said  to  his  people,) 
"Give  them  annis  roots  as  food,  you  have  brought  along  sun- 
flower seeds." 

Lizard  had  sent  word  to  every  place.  He  had  sent  all  over 
for  people  to  come  to  his  dance,  and  Heron  Woman  heard  about 
it.  (Coyote,  her  husband,  said  to  her,)  "You  should  go  to  spear 
salmon,  I  should  like  to  eat  some  fresh  salmon.  I  am  always  eat- 
ing ma'ls-unna  roots."  "Yes,  indeed  I  shall  do  so.  I  shall  go 
to  the  river  to  look  for  salmon.  You,  for  your  part,  will  go  to 
tap  around  for  gophers'  holes,  while  I  go  tomorrow  to  get 
salmon. ' ' 

She  held  her  salmon  spear  and  looked  into  the  river,  waiting 


240  The  lizard  (k.'uwi'lla)  of  this  myth  is  not  the  small  species  (k.'a'l- 
ts- Sauna)  of  Nos.  v  and  vi.  He  was  described  as  a  big,  brown,  long- 
tailed  animal,  whose  bite  is  not  poisonous.  The  name  is  given  by  Curtin 
(op.  cit.,  p.  313)  as  Gowila. 


1910]  Sapir:  Yana  Texts.  155 

for  salmon.  All  at  once  a  sucker  came  swimming  from  the  west. 
"Go  on  east  to  K!a"djade,247  to  Cibu'p'klaimadu."247  Soon  an- 
other sucker  came  swimming  from  the  west.  "I  do  not  like  you," 
(she  said,)  "your  bones  might  get  stuck  in  my  throat.  Swim  on 
east  to  Cibu'p'klaimadu."  All  at  once  a  salmon  came  swimming 
from  the  west.  She  speared  the  salmon.  Then  another  one  came 
swimming  from  the  west  and,  (after  spearing  it,)  she  ceased. 
Now  she  built  a  fire  and  cut  open  the  salmon.  Then. she  put  it 
on  the  fire  to  roast.  After  some  time  she  took  it  off  again  and 
ate  the  salmon,  dipping  it  into  acorn  mush.  When  she  had  fin- 
ished eating  she  put  the  remains  away  into  a  basket,  and  cleaned 
everything  up  nice  and  smooth.  (She  said  to  the  salmon  re- 
mains,) "Pray  do  not  smell.  Coyote  might  smell  it."  She  put 
them  away,  cleaning  things  up  nice  and  smooth.  Now  she  braided 
tassels,  making  a  tasseled  buckskin  skirt.  After  three  days  of 
braiding  she  finished  her  apron  of  white  md'ha  grass,  and  twined 
a  tule  basket-cap  and  a  willow  basket-cap. 

It  was  already  dark  when  Coyote  came  back  home  with 
bruised  legs;  ugly  he  looked,  and  he  was  all  covered  with  mud. 
She,  the  Heron  Woman,  was  wont  to  come  back  home  when  it 
was  dark,  satiated.  Coyote  baked  his  ma'ls-unna  roots  and  his 
annis  roots,  picked  out  the  big  ones,  (and  said  to  her),  "You 
should  eat  these  annis  roots."  "I  do  not  care  to  eat  them," 
Heron  Woman  was  wont  to  reply.  "Eat  these  roots  for  which 
I  have  gone  far  off.  Why  is  it  that  you  do  not  eat  raw  food?248 
What  is  it  that  you  have  eaten  ? ' ' 

Again  she  did  so  for  herself.  She  went  off  early  in  the  morn- 
ing and  did  as  before,  got  salmon  for  herself.  She  caught  four 
salmon,  put  them  down  on  the  rocks,  and  dried  the  pounded  red 
flesh  of  the  salmon.  She  used  to  dry  the  pounded  flesh  and,  after 
cleaning  things  up  smooth,  put  the  remains  away.  ' '  Pray  do  not 

2*7  gee  note  225.  The  place  referred  to  is  the  Achoma'wi  (Fall  River 
Indian)  village  on  Fall  River  near  its  confluence  with  Pit  River,  at  the 
present  Fall  City  (or  Fall  River  Mills).  The  name  Achoma'wi  (Adju'- 
mawi£)  refers  properly  only  to  the  Fall  River  Indians,  known  by  the  Yanas 
as  Clbup'k.ta'imaduyd*  (gat'a'£i  Cibumlda'imaduyof). 

248  By ' '  raw  food ' '  is  meant  roots  and  other  vegetable  food  as  contrasted 
with  more  staple  food,  particularly  acorn-mush,  deer  meat,  and  salmon. 
Distinct  verb  stems  are  used  for  "eat,"  according  to  whether  reference  is 
had  to  the  former  (<cfo-)  or  the  latter  sort  of  food  (wi<5-). 


156       University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 

smell ! ' '  she  said,  ' '  he  might  transgress  your  taboo. '  '249  When  it 
was  dark,  Coyote  came  back  home.  "I  feel  sick,"  said  Heron 
Woman,  ' '  I  have  a  toothache. "  "  Indeed ! ' '  said  Coyote.  ' '  When 
was  it  that  you  became  sick ? "  "I  dreamt  something,  and  I  am 
always  sick."  "What  is  it  that  you  dreamt  of?"  "I  was  just 
dreaming  of  something,"  said  Heron  Woman.  "My  cheeks  are 
swollen. "  "  Indeed ! ' '  said  Coyote.  ' '  I  have  a  toothache.  Dig 
up  tc*i'leaivauna250  roots,  you  will  pound  them  up  and  put  it 
on  my  cheeks."  "Yes,  indeed,  I  shall  do  so.  You  should  eat 
baked  roots;  have  baked  ma'ls-unna  roots."  Coyote  was  wont 
to  kill  ground  squirrels,  he  was  wont  to  kill  gophers,  he  was  wont 
to  kill  moles.  She  put  raw  acorns  into  her  mouth.  "My  cheeks 
are  swollen, "  she  said.  "  I  cannot  swallow.  You  should  put  hot 
rocks  into  water,  so  that  I  may  be  able  to  drink  it.  My  throat  is 
swollen."  "I  shall  come  back  home  when  it  is  dark,"  said  Coyote. 
"Pray  do  not  come  back  home  when  it  is  dark,  please  come  home 
somewhat  earlier. "  "I  always  run  about  to  a  great  distance. ' ' 

Again  Heron  did  as  before.  She  took  her  raw  acorns  out  of 
her  mouth  and  put  them  down  on  the  ground,  where  she  was 
accustomed  to  sleep.  Again  she  caught  salmon.  She  caught  five 
salmon,  put  them  on  the  rocks  to  roast,  and  pounded  up  the  red 
flesh.  She  never  gave  him  any  salmon  to  eat,  she  never  gave  him 
any  food.  When  it  was  dark,  she  returned  home  as  before.  The 
people  were  having  a  great  dance.  She  said,  "They  say  that 
they  have  been  having  a  dance  for  three  nights.  I  want  my 
swelling  to  burst,  I  want  it  to  burst, ' '  she  said,  always  speaking 
falsely.  "It  will  be  good,"  (said  Coyote),  "if  your  swelling 
burst."  "Let  me  see!"  (said  Heron  Woman  to  herself,)  "I 
shall  go  to  camp  out  where  they  are  having  a  dance."  She  was 
wont  to  take  her  skirt  secretly,  her  buckskin  skirt,  tasseled  with 
mafha  grass.  "Pray  do  not  be  seen!"  (she  said  to  her  skirt). 
She  now  ran  off  at  night  to  stay  over  night  where  they  were 
having  a  dance.  "Do  not  build  a  fire,"  she  said  (to  Coyote).251 


2*9  It  was  forbidden  to  eat  salmon  at  the  same  time  as  deer  meat,  small 
game,  or  gophers'  roots.  This  explains  Heron's  refusal  to  eat  the  roots 
offered  by  Coyote  and  her  desire  to  keep  the  odor  of  salmon  away  from  him. 
The  transgression  of  the  taboo  would  mean  the  stopping  of  the  salmon  run. 

250  A  medicinal  root  used  for  swellings. 

251  She  did  not  wish  to  have  Coyote  get  up  early,  for  he  might  then 
observe  her  coming  back  from  the  dance. 


1910]  Sapir:  Yana  Texts.  157 

' '  Pray  act  as  though  sick,  as  I  always  do ;  groan,  build  a  fire  when 
it  is  already  daylight,"  (she  said  to  her  acorns).  Now  she  went 
off,  and  danced  with  the  people  while  Coyote  kept  on  sleeping. 
"Here  comes  the  fine  dancer,"  (said  Lizard,)  "Coyote's 
widow!"252 

When  it  was  just  about  to  dawn,  she  was  wont  to  run  back 
home  along  the  river.  She  entered  her  house  again,  put  the 
acorns  into  her  mouth  again,  and  again  lay  down  on  the  ground. 
"Where  are  you  now?  Have  you  gone  away  already?  Come 
and  build  a  fire  for  me!  I  feel  cold."  "Heh!"  said  Coyote, 
"I  have  been  sleeping  soundly."  He  arose  and  scurried  about 
at  his  work.  ' '  Do  look  at  my  cheeks ! ' '  she  said,  ' '  the  swelling 
will  burst."  Have  you  not  perchance  heard  that  the  people  are 
having  a  dance?"  (said  Coyote).  Lizard  was  having  a  great 
dance.  ' '  Indeed ! ' '  she  said,  ' '  I  have  not  heard  anything  about 
it.  They  did  not  come  here  to  say  anything  about  it.  I  have 
not  heard,"  said  Heron  Woman. 

As  was  his  wont,  Coyote  went  off  to  tap  around  for  gophers' 
roots,  never  staying  at  home.  Now  the  woman  went  off  again  to 
stay  over  night  where  they  were  having  a  dance.  This  time 
Coyote  found  it  out.  "Here  comes  the  fine  dancer,"  (Lizard 
was  saying,)  "Coyote's  widow!"  "Ih!  My  name  is  being 
called, ' '  said  Coyote.  ' '  He  calls  it, ' '  he  said.  ' '  Yes,  it  is  good, ' ' 
said  Coyote.  ' '  It  seems  that  you  think  that  you  are  sensible.  It 
is  I  who  am  a  sensible  person,  I  am  a  great  one. ' '  Now  he  went 
off  when  it  was  daylight.  "You  will  not  throw  me  away.  So 
that  is  why,  as  it  turns  out,  you  reject  my  food !  I  run  about  in 
every  direction,  looking  for  food,  saying  to  myself,  'Let  her  not 
be  hungry!',  and  you  reject  it.  Perchance  you  think  you  have 
much  sense?  I  am  one  that  am  superior  to  all,  I  am  superior  to 
my  brother  chief.  I  am  a  person  that  has  much  sense.  You  will 
not  rejoice. ' '  Now  Coyote  went  off. 

"I  shall  go  for  wood,"  said  Lizard,  "I  shall  soon  come  back 
home.  The  kindling  wood  was  very  good."  He  went  for  it; 
Lizard  split  up  the  kindling  wood  very  fine.  Suddenly  Coyote 
came  crying  down  hill  from  the  south,  he  was  weeping.  (Coyote 

252  i.e.,  ' '  grass  widow, ' '  divorced  or  unfaithful  wife.  Lizard 's  words 
3  re  ironical. 


158       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

was  dressed  up  as  an  old  woman,  and  pretended  to  carry  a  baby. 
He  was  really  carrying  his  penis,  wrapped  up  like  a  baby.)  "It 
seems  to  be  Coyote,  is  it  not  ? ' '  said  Lizard.  "Is  it  you  who  are 
chopping  wood?"  said  Coyote.  "Yes,  I  am  the  one  that  am 
giving  the  dance.  Many  are  the  people  that  have  come  together 
here, ' '  said  Lizard.  ' '  I  have  sent  word  to  every  place  for  all  the 
people  to  come, ' '  he  said.  ' '  I  am  coming  back  here, ' '  said  Coyote ; 
"this  here  is  my  orphan  child;  my  husband  has  been  killed." 
' '  Indeed ! ' '  said  Lizard.  ' '  '  Well !  I  shall  go  down  to  help  them, ' 
I  was  saying  to  myself.  That  is  why  I  returned  to  this  place 
here.  Where  is  it  that  you  are  accustomed  to  go  back  home?" 
"I  always  go  back  down  hill  here  to  the  north."  He  tied  the 
kindling  wood  with  rope  made  of  tc'ilha'imadu,  with  rope  made 
of  fta'wi-bark  strands.  "It  is  heavy,"  said  Lizard.  "It  was 
never  that  way  before, ' '  he  said.  ( Coyote  had  wished  to  himself 
that  the  burden  should  be  heavier  than  usual.)  "I  shall  push 
the  burden  on  to  you.  It  is  heavy,"  he  said.  "It  is  generally 
light.  Why  is  it  that  it  is  that  way  ? "  he  said.  ' '  Stand  in  front 
of  me.  Pull  the  burden  from  me  on  to  yourself."  "I  might 
fall, ' '  said  Coyote, ' '  I  shall  just  push  it  on  to  you. ' '  ( Coyote  had 
put  down  a  piece  of  sharp  flint  on  which  Lizard  would  have  to 
kneel  in  drawing  the  burden  on  to  his  shoulders.)  And  then 
Coyote  pushed  it  on  to  him.  ' '  Away  with  all  this  talking ! ' '  (said 
Coyote  to  himself).  Lizard  did  (as  Coyote  had  intended),  and 
the  veins  of  his  knees  were  cut  through.  Now  Lizard  was  dead. 

' '  Yes !  I  shall  treat  you  people  in  that  way. ' '  And  then  he 
took  off  Lizard 's  skin  and  put  it  on  himself  so  as  to  resemble  him. 
"Pray  go  back  to  our  house.  If  she  wishes  to  have  a  fire  made 
for  her,  pray  go  and  enter  the  house  and  build  a  fire  for  her.  If 
she  wishes  to  have  a  poultice  put  on  her,  put  a  poultice  on  each 
cheek,"  (said  Coyote  to  his  penis).  Coyote's  penis  did  so.  It 
put  poultices  on  Heron.  Now  Coyote  took  up  the  wood  and 
carried  it,  putting  Lizard's  appearance  on  himself.  Then  he 
went  back  down  hill  to  the  north. 

"The  chief  has  come  back  home,  he  was  out  to  get  wood," 
(said  the  people).  He  stepped  on  top  of  the  ladder  of  the  sweat- 
house  and  he  put  down  the  wood,  and  now  he  entered  the  house. 
Water  was  poured  on  his  face;  he  blinked.  "That  one  must  be 


1910]  Sapir:  Yana  Texts.  159 

Coyote,  for  he  blinks,"  (they  thought).  "You  will  soon  have  a 
dance, ' '  he  said.  ' '  I  have  a  sore  throat,  because  of  my  shouting. 
Soon  you  will  all  go  to  sleep.  Dance ! "  he  said.  Just  then  his 
faithless  wife  came.  "Amm!  You  will  act  in  that  way  indeed, 
will  you?  Perhaps  you  think  that  you  will  live?"253  he  said  (to 
himself).  "So  you  try  to  fool  me  when  I  am  asleep,  do  you? 
(Aloud:)  "Hehe!  Here  comes  the  fine  dancer,  Coyote's  wife! 
Soon  you  will  all  go  to  sleep,"  he  said.  "You  will  dance  in  the 
daytime  tomorrow;  you  will  dance  till  night-fall." 

Now  they  were  all  asleep,  sleeping  all  together,  snoring.  Now 
Coyote  smeared  pitch  around  the  sweat-house,  smeared  pitch  on 
the  feet  of  all  of  them,  smeared  pitch  on  the  people.  "Do  not 
run  out  to  save  yourselves ! ' '  Now  Coyote  went  out  of  the  house. 
The  people  in  the  sweat-house  burned  up.  "That  is  what  I  al- 
ways do  when  I  am  angry.  Now  cook  for  your  loved  one !  What 
I  do  is  good, ' '  he  said.  ' '  So  that  is  how  you  act,  is  it  ?  That  is 
why  you  reject  food  ?  I  go  far  off  to  get  roots  for  you,  and  you 
reject  them ! ' ' 

Duck  alone  saved  himself,  and  with  him  was  Goose ;  Goose  was 
burnt,  burnt  off  on  one  side.  Then  he  walked  flat  on  his  feet 
into  a  lake.  Duck  did  likewise.  ' '  Now  he  has  taken  revenge  on 
us.  Why  did  he  act  in  this  way  to  us?"  With  them  were  also 
Ground  Squirrel  and  Gray  Squirrel.  "Whither  shall  we  go?" 
they  said.  "If  I  recover,"  (said  Goose,)  "I  shall  go  back  to  the 
south.  I  should  not  have  listened  to  (Lizard's  invitation)." 
"Do  not  speak  thus,"  said  Duck.  "Go  straight  north  to  the  far 
north!  Go  still  further  north!  I  shall  think  it  out,"  he  said. 
"Let  me  see!  Go  east  to  the  Hat  Creek  Indians,"  said  (Goose). 
' '  and  go  east  to  the  people  dwelling  across  the  river  to  the  north, 
and  go  east  to  the  people  of  I't'a'uriklu.254  Go  over  to  the  south 
to  the  S-uk  !6'niya,"25B  he  said,  "go  east  to  the  rising  sun.  I  also 

253  The  exact   translation  and  significance  of   this  sentence  are  rather 
doubtful. 

254  Now  known  as  Hot  Springs  Valley  or  Big  Valley.     It  is  in  southern 
Modoc  and  northern  Lassen  counties  and  is  drained  by  Pit  Eiver. 

255  S'uk!6'niya  seems  to  have  been  of  somewhat  indefinite  application 
as  a  term  embracing  Indians  to  the  extreme  east.     It  was  used  by  Betty 
Brown  to  refer  to  the  Northeast  Maidu  of  Susanville  and  the  Achoma'wi 
of  Dixie  Valley.     Sam  Bat'wi  thought  it  meant  the  "Hot  Springs"  and 
"Snake"   (i.e.,  Shoshone)   Indians.     The  valleys  referred  to  in  the  text— 
Burney  and  Hat  Creek  valleys   (inhabited  by  the  Atsuge'wi  or  Hat  Creek 
Indians),  Fall  River,  Big  Valley,  and  Dixie  Valley — were  formerly  visited 
in  the  spring  by  myriads  of  ducks. 


160         University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 

shall  be  wont  to  do  so, "  said  Goose  and  Crane, ' '  I  shall  go  straight 
north.  I  never  thought  that  I  should  do  that.  I  was  very  happy 
at  home;  I  had  plenty  to  eat.  Never  did  I  think  that  I  would 
do  that.  A  meteor  will  fall  down  and  burst, ' '  he  said,  ' '  and  the 
water  will  boil.  It  will  be  that  way  also  down  the  river  to  the 
west.256  People  will  lie  down  in  them  if  they  are  sick  in  any 
way."  (He  spoke  to  Ground  Squirrel,)  "You  will  be  he  who 
will  always  look  around  for  food,"  (and  to  Gray  Squirrel,) 
"while  you  will  be  he  who  will  jump  about  among  the  yellow- 
pines,  you  will  get  yellow-pine  nuts,  and  you  will  be  satiated. 
I  shall  have  my  place  here.  I  shall  also  be  north  across  the  river 
from  here  at  Waeu'p'  di,257  for  that  is  a  very  good  place.  To  that 
place  there  will  be  a  bridge  going  north  across  the  river,  and  the 
place  will  be  called  Dirl'ploha.258  That  place  will  be  heard  about 
all  over,  and  people  will  say,  'Let  us  go  to  bathe  at  Dirl'ploha.' 
It  will  be  only  slightly  warm  at  Wacii'p'  di ;  so  it  will  be  across 
the  river  from  here.  Wild  plums  will  grow  in  that  place,  mu't!s-u 
and  ma'ls-unna  roots  will  also  grow  there.  Salmon  will  swim  to 
the  north,  trout  will  swim  to  the  north." 


XIII.    THE  FINDING  OF  FIRE. 

( Translated  from   Curtin  's  ' '  Creation   Myths  of   Primitive  America, ' '   pp. 

365-70.)  259 

aipla'      aumudja'upla      mits!a'ueniwar      I'na'idjas      aigidj 

Long  ago  |  fire-chief  |  had  fire  |  far  away  |  in  the 

2  dja'urp'a      aigi      I'hauts-'      darx      aits-'      k' e'djutdiya      k'u'e- 

south  |  at  it  |  from  west  |  river.   |  The  |  people  hereabouts  |  were  not 

niwar       mits!arue       madjupgiri't!uigu'wek'iwaY       tlim'gumau 

have  fire.  |  They  had  some  sort  that  went  out.  |  Slightly 

4  yari'banek'iwar        ' a'mutdifniwar        k'u'eniwar        mo'se6        ai 

theirs  burned  |  it  was  warm,   |  not  it  was  |  cause  to  be  cooked  |  it 


25c  This  explains  the  occurrence  of  hot  sulphur  springs  iu  Big  Valley  ami 
Big  Bend. 

257  Kosk  Creek,  a  northern  tributary  of  Pit  Eiver.     Big  Bend  is  directly 
opposite  its  confluence  with  the  latter  stream. 

258  Hot  Springs  of  Big  Bend. 

259  Curtin 's  version  was  read  to  Betty  Brown  and  translated  by  her 
sentence  by  sentence.     It  is  of  considerable  linguistic  interest  to  see  how 
a  connected  English  myth  appears  when  translated  back  into  the  Indian. 


1910]  Sapir:  Tana  Texts.  161 


a%u'       t'o'mau      aidji      aueni^k      opdji'eniwar     ba"       klunu- 

flre  |  being  like  |  the  |  our  fire.  |  They  killed  |  deer  |  and  were 

cniwar    gala't'imaM    khmiw^t'     mocs-u'ihateguVe  2 

fish  besides  |  but  they  were  |  eat  them  merely  raw. 

mits-  la'u^iwar      aidj      itc'i'n€m'djiyar      k'u'eniwar     mo'se6 

They  had  fire  |  the  |  far  west  people,  |  not  it  was  |  cause  to  cook 

ai      aru'       '  ariyu'^miwar      aits-'       yav      aigidj      itc'i'tedjaxm    4 

it  |  fire.  |  Many  were  |  the  |  people  |  in  the  |  far  north, 

'  ariyu'riwinigimet'         aigidj        itc'i't€xa\i        k'u'wet'k'         aik' 

many  were  also    |    in  the   |   far  east.    |   Not  was  theirs   |   their 

aru'       klumin^'       k'u      mo'seea  6 

fire  |  and  it  was  |  not  |  cause  to  cook. 

au'dama'iko     aits-'     itla'lts-!1     gats!a'nmanie\var     ai     p'a'wi 

"Perchance  there  is  fire  |  the  |  some  direction  far  off,"  |  they  were  talking  in  coun- 

cil there  |   it  |  P'ft'wi. 

birl'gadap'  aea      dji      de'waima€nigiv  8 

"Where  pray  would  be  |  the  |  our  finding  it?" 

maus-i      'i'tduyau      ba'wisak'  iea^      t'm^'       ai      'aha'limir 

"I  shall  |  go  to  look  for  it  |  when  it  is  dark,"  |  said  |  he  |  Fox. 

a'igidji      ba'wisak'i      'i'tdwiet'       aigi      aV       nigi'llauwet'    10 

In  that  I  when  it  was  dark  I  he  went  to  look  for  it  I  for  it  I  fire.  I  He 

went  up  to  top  of  mountain 

agi      wa'  ganu'p  !a260      mini'thaunet'       k!nnunet'       minitts-'i'x6- 

at  it  |  Lassen's  Butte.   |  He  looked  east  |   and  he  was   |  look  far  off  west. 

m'ts1'       k'  u'  damam«t'       de'wai6       aigidj       eaV       mini?^na'i-  12 

Not  perhaps  he  was  |  find  |  to  the  j  fire.  |  He  looked  up  elsewhere, 

djabaH'       mimttc'i'tedjami?iet'     k'uwet'       aits-'       ahi'       minit- 

he  looked  far  off  north.  |  Not  was.)  the  |  fire.  I  He  looked  far  off  south, 

tc'  i't«tp'  anet*        k'u'n*t'         dewai6        aigits-'         a^u'        aigits-  14 

not  he  was  |  find  |  to  the  |  fire  |  at  the 

p'  a'dit'  imai 

any  place. 

nldu'a^t'       aidj      aha'limir       kluw^'261      gaya'wau*      aigi  16 

He  arrived  back  home  |  the   |  Fox  |  and  he  was  |  talk  to   |  to  them 

mudja'upla       gi       yar       k'u'sindj       de'wai«       aits-'        a'una 

fire-chief  |  to  |  people.  |  "I  not  am  |  find  |  the  |  fire," 

t'l'w^'       k'u'sindj       de'namemaisaea       ne'ts-d  jaru'sik  !6ea       W6-  is 

he  said,  |  "I  not  am  |  see  any.  |  I  shall  proceed  to  go  up  mountain  |  I  shall  go  and  try 

once  again, 

ninaewairut'ima'isik!6ea      mo"djasik!6ea      nlsa'siklo      hala'ik'i 

I  shall  take    (some  one)    along,    j   I  shall  go  off  |    to-morrow 


200  Lit.,   "small   Mt.   Shasta."     Wa'ganu'pla   is  the  regularly   formed 
diminutive  of  Waf galu'  "Mt.  Shasta." 

26i  Probably  so  heard   from  rapidly  pronounced  Jc!ununet*. 


162       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
ba'wisak'  iea        needja'irirusik!6        iedja'irik!         ai        wa'galu' 

when  it  is  dark,  |  I  shall  proceed  to  go  on  top  |  on  top  (of  mountain)   |  it  |  Mt.  Shasta. 

2  a'pbih       aidj       ts-!u'pek'iea       k'        kluyu'lla       a'pbih       aidj 

Who  is  he  |  here  |  his  is  good  |  his  |  head?  |  Who  is  he  |  here 

ma'tdjak'  iea      k'      ts-'u'na      aik'      de'waiyaun      aigidj      a'una 

his  are  sharp  |  his  |  eyes  |  his  |  seeing  |  to  the  |  fire? 

4  ma'usindj       I'riyau      cauna      hala'ik'i      ba'wisak'  iea      I«dja'i- 

I  shall  be  |  looking  for  |  fire  |  to-morrow  |  when  it  is  dark  |  on  top 

rik!      wa'galu'      a'idji      p'adi      mini'tdjibasiklo     aits-'      pV- 

Mt.  Shasta.  |  That  |  place  |  I  shall  look  all  around  |  the  |  every  place 

6  dibanauma      'I'riyaunidj       aits-'       a'una 

my  looking  for  |  the  |  fire." 

wakluna's-      aidja      aits-'       mmidiwaga'lsamauyar      aigits-' 

"He  dwells  |  here  |  the  |  looking-right-through  person  |  to  the 

8  S'i'teit6iwibanauma262       aits-'       minitdibi'ldjawaimauyiT       aits-' 

every  tree  |  the  |  looking-all-over-for-one  person  |  the 

mmidiwa'ldimauyaN        aits-'         minidiwaga'lsamauya        aigidj 

looking-down-into-earth  person  |  the  |  looking-right-through  person  |  to  the 

10  djl'galla         mo"djasinu         ba'wisak'  iear         ada'iri         s-iewe'gi 

mountain.  |  You  shall  take  him  along  |  when  it  is  dark  |  that  |  S*iewe'gi." 

mei'waurufl.et'       ai      'aha'limir       aigi      s-inve^k'       'a'tsasi- 

He  went  after  him  |  he  |  Fox  |  to  him  |   S'iewe'gi.    |   "We  shall  go  off 

12  nik'      hala'ik'i      ba'wisak'  i«a      i'tduyaunik'      a'una     t'I«et' 

to-morrow  |  when  it  is  dark  |  our  going  to  look  for  |  fire,"  |  he  said. 

a'ha      ni'mmaigusik!6ea      as-      k'u      p'a'us-263      ai      Yya 

"Yes,  |  I  shall  help  (you)  to  go  |  if  is  |  not  |  be  far  off  |  it  |  trail." 

14         k!a'enaigummasiei        t'i'w«t'        ai        'aha'limil'        k!(Y«nai€a- 

"Indeed  it  will  be  near,"    |  he  said   |  he   I   Fox.    [    "I  shall  make  it  near." 


16         'aluklmasaVt'        ai       s-iewe'k'        aik'        dje'djaup!aeayau 

He  was  willing  to  go  off  |  he   |   S'i€we'gi.   |   Their   |  being  ready 

'art'eiu'tsa^t'       V  t'  gu'llt'  e      eaigidj       i"ya      ai      'aha'limil' 

they  both  went  off.  |  He  folded  in  two  [  to  the  |  trail  |  he  |  Fox 

18  k!unuw«t        bo'gat'  gutp'  aue        a'ip!itsamats-!uk'i        mgi'llau?iet 

and  he  was   |  make  short  his  own.   |   When  they  had  arrived  there  after  some  time   | 

they  went  up   to   top   of  mountain 

aigidj       wa'galu'      wairu       dje'djaup!a'yun«Mt'e      k'       I'diyau 

to  the  |  Mt.  Shasta.  |  Now  |  they  were  both  ready  |  their  |  looking  for 


202 s.itfi'tfiwi  properly  means  "yellow  pines"    (sing.  s>Vwit€i). 
283  One  would  rather  expect  p*a'us.ae. 


1910]  Sapir:  Tana  Texts.  163 

<aru'       bas-i'tt't'      ha'llup  lannamH'       tlim'gumau       de'waim*'- 

fire.  |  It  was  night,  |  it  was  very  dark.   |  Being  small  |  they  saw  glowing 


gi      aV 


to  I  fire. 


mim'thaunet'         mmitk!sururu'isart€t'         mini'tdadjaplan^1 

They  looked  east,  |  they  looked  off  sharp,  |  they  looked  long  and  intently. 

k'u'wet'        de'wai*       aigits-'        axu       mini'ttc'  itedjammet'        aik     4 

Not  they  were  |  see  |  to  the  |  fire.  |  They  looked  far  off  north,  |  their 

t'u'winiguya^u       mini'ttc'  i7iem'  dji'w€t'       k'unu'n«t'       ai       eaV 

doing  in  same  way  |  they  looked  far  off  west.  |  Not  yet  was  |  it  |  fire. 

wairu        mftii'ttc'  itep'  ati*t'         ai        'aha'limir         mini'tdadja-    6 

Now  |  he  looked  far  off  south  |  he  |  Fox,  |  he  looked  long  and  intently, 

p!awet'       mini'thateduk  !apguw«t,'       al'p'.itsak'i      mim'duwaimet' 

he  saw  nothing  coming  towards  him.    j   When  some  time  had  elapsed   |   he  looked  to- 

wards  it. 

dlma^naigim^      djila'p*1      p'au'samau  8 

suddenly  it  was  |  gleam  |  being  far  off. 

s-iewe'gi       t'app!a'sindj       de'wais       auna       tlim'guinaupla 

"S'icw£/gi,    |   it  seems  that  I   |   see   |   fire   |   being  very  small 

djau'rp'a        t'app.'a's         augu'mmaeas        ai        p'  au's-araauna  10 

south.  |  It  seems  that  |  it  is  indeed  fire  |  it  |  being  far  off. 

t'  app  !  a's      a'una      t'  I'gumman't' 

It  seems  that  it  is  |  fire,"  |  indeed  he  said. 

mim'tp'augadamadjVa^        la'u6        aidji        mini'diwauyaue-  12 

"Pray  keep  looking  at  it!  |  Be  strong  |  the  |  your  looking  at  it! 

numa1"     a'u'damaik!     aidjeeer     tfi'n«t'     ai     s-i^we'k' 

Perchance  is  fire  |  that  there,"  |  he  said  |  he  |  S 


mini'diyasiplasindja     aV  damaigummak  !     aidjeeex     raa'us-i-  14 

I  am  dizzy  from  looking,  |  perchance  is  indeed  fire  |  that  there.  |  I  shall  you 

warn6        de'waieaw^ma^        mini'tp'  aumit'  guei^        t'l'n^        ai 

my  having  you  see  it.   |   You  in  your  turn  look  at  it!"   |  he  said   ]  he 

'aha'limiT  16 

Fox. 

tlim'gumau        de'waiw«t'        ai        s-i^we^k'        'a'ha        a'un 

Being  small  |  he  saw  it  |  he  |   S'iew6'gi.   |   "Yes,   |   fire 


18 

that  there,"  |  he  said. 

wa'iru        de'waisinig        ai        «a'una       de'djibagu'mraasinig 

"Now  |  we  shall  see  |  it  |  fire,  |  we  shall  indeed  know 

aik      p'  au'rp'  ayauna      t'i'wet'      ai      ahalimiT  20 

its  |  being  far  off  south,"  |  said  |  he  j  Fox. 


164       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
bo'gat'  gutp'  auw*t'       ai       'aha'li-mir       gi       <rya      klu'tdit- 

He  made  it  short  for  themselves  |  he  |  Fox  |  to  [  trail,   |  they  got  back  home  quickly 

2  duatgunet'      aigi      p'a^1      de'waisk'inig      ai      ea'una      t'i'«et' 

at  it   |   P<a'wi.   [   "We  have  found   |   it   |   fire,"    |   he  said 

ai      git  la'pduwauyau      aigi      mudja'upla      aigits-      ya'miM;'k'u 

he  |  recounting  to  them  |  to  the  |  chief  |  to  him  |  people  also. 

4  wairu       de'waimuisk'  inig       ai       ca'una       wairu       mits!a'uhae- 

"Now  |  we  have  just  found  |  it  |  fire,  |  now  [  let  us  have  fire." 


6         'a'ha      mits!k!a'lbasinig      ai      ea'una      t'i'wet'       ai      yar 

"Yes,  |  we  shall  keep  it  |  it  |  fire,"  |  said  |  they  |  people. 

atc'i'mas-ik!      aidji      t'6'eanigiv      aits-      a'una      e'djaudja- 

"I  don't  know  what  shall  be   |  the  |  our  doing  about  it  |  the  |  fire.   |  It  cannot  be 

done 

8  p!a€asi      ba'igumaup  !a      eap'anig      'aruwa'uru6      aits-      a'una 

being  but  one  (thing)  |  if  we  should  |  proceed  to  go  for  |  the  |  fire," 

t'l'w6!'       ai       'aha'limir       wairu       aik'       de'waiyaun       'aha'- 

he  said   |   he   |   Fox.   |   "Now   |   his   |   seeing  it   |   Fox 

10  limill      aik'264      a'una      mwa'urusieir      p'au's-as-      aits-      'I'ya 

to  it   |  fire   |  he  shall  proceed  to  go  for  it.   |   Far  off  is   |  the   |  trail. 

apbi'mas        aidj        ditei'mmariwa        apbi'mah        aidj        mau 

Who  will  be  |  the  one  |  that  helps  him,  |  who  is  |  the  one  |  about  to 

12  mma'sayaun         aik'         aha'limilla         k'         auwiea'uruyauk'  iea 

going  off  with  him  |  his  |  Fox  |  his  |  going  to  get  fire?" 

Vl'net*       ai      mudjau'p!ax 

he  said  |  he  |   chief. 

14         djima'ts-djamau       ha'djanmau       aits-       yar       'alu'klmaba- 

Being  five  times  |  being  ten  |  the  |  people  |  every  one  was  willing, 

naumawef        msa'?*ct'        xana'ibaFi        dju'let'        aits-        'I"ya 

they  went  off  |  when  it  was  daylight.  |  Long  was  |  the  [  trail 

16  k!ummet'       k'u       ne'tewitdjap!ae       'a'tsawet'       a'imisk'i      ba- 

and  it  was  |  not  |  be  capable  of  walking  further  thereon.  |  They  went  off  |  pretty  soon  | 

several-tired-out  persons. 

gu'lmits!imauyav        a'ip!itsamatc!uk'        fdjawinigun^        k!a- 

After  some  time  |  some  more  were  tired.  |  Being  about  to  get  close  to  it 

18  ena'iyuduwaubitdjayau        eaigits-        darx        aik'         u'rp'amau 

to  the  |  river  |  its  |  being  south 

aits-      axu'      buleli'meguwet'       aits-      yar      ai      nimatbavlx      ai 

the  |  fire  |  only  three  were  left  |  the  |  people  |  they  |  who  had  started  with  (him)   |  he 

20  'aha'limir       ai      s-u's-      marimel      ai      mi'ts!1 

Fox  |  she  |  Dog  |  woman  |  he   [  Coyote. 


204  Perhaps  misheard  for  aigi. 


1910]  Sapir:  Yana  Texts.  165 

aits-       djau'rp'*      aits-       darx      aumudja'upla      badja'lts-- 

The  |  south  |  the  |  river  |  fire-chief  |  his  was  large  going  up 


'       aik'       yawa^w1      k!ununet'       badja'lts-djak'       aik'     2 

his   |   village    |    and  was    |    large  going  up  his   |   his 


kla^na'iyudapts'lw6!;'         aik'        ya'waw1       mits!- 

sweat-house,   |  it  was  close  to  it  |  his  |  village.   |  He  kept  it  there 

kla'lplama?^'       aigi      aV       aigidji      waV1      dat^Ja'nnaiji^t'     4 

to  it  |   fire   |   at  that  |   house.    |   They  were  very  many 

aits-'      yay      aik'      ma'tlits-'      'arl'yunet'       aits-'      ya'djilya^u 

the  |  people  |  his  |  servants,   |  they  were  many  |  there  |  dwelling  around. 

mini'teidibilet'       aik'       k'u'yaugu      wi's-aiyau      caidji      ea'una     6 

They  looked  in  every  direction   |   their   |   not   (prohib.)    |   stealing  it  from  them  j   that   | 

fire. 


aigits-'       p'a'ts/a       aigits-'       tc'ilware'k!u       aigits-' 

They  watched  |  there  |  Snow  |  there  |  Big  Rain  |  there 

tc'ilda'yau       aigits-'       sabi'lk!e'yu       aigits-'        djutc'u'l  haute'  u    8 

Big  'da'yauna'  root  |  there  |  Hail  |  there  |  Strong  South  Wind 

aigits-'         djutc'u'lwatc'u        aigits-'         djutc'  u'lgain        aigits-' 

there  |  Strong  West  Wind  |  there  |  Strong  North  Wind  |  there 

djutc'u'lt'k'  10 

Strong  East  Wind. 

bu'lmits!met'        ai        'aha'limir        uma'wef        ai        mi'ts!1 

They  were  three  |  he  |  Fox,   |  he  was  with  him  |  he  |  Coyote, 

uma'wet'        ai       cu'cu       mari'mel       djae&'net*        aits-'        boV  12 

she  was  with  him  |  she  |  Dog  |  woman.  |  They  arrived  at  |  the  |  bridge 

aigi      eitc'  i'tedjam      wak!una'net'      k'      o'biyau      wair      'e'xai- 

at  it  |  north.   |  They  sat  |  their  |  watching  |  now  |  when  everything  is  quiet 

baduwaldi«aiyauk'  i         aigi         wa't'  guruwamaf  u         plutcli'ua-  n 

at  it   |    sweat-house  place.    |    It  was  narrow 

maiftet'       ai      bo'r      k!unuw«t'       bu'ililip!ac      p'u'llaiwet'       ai 

it  |  bridge  |  and  it  was  |  be  slippery.  |  He  smeared  (pitch)  over  |  he 

'aha'limir       k'       daluw      gi      ts!avle      p'  u'llaihainaw^'       aik'    IG 

Fox   |  his  |  hands  and  fingers  |   with   |  pitch,    |  he  also  put    (pitch)    over   |  his 

laT      du'llaiwinigu7i«t'      aik'      la'lk'i      aik'      dalu'ick'i      aigi 

feet.  |  He  likewise  put  (pitch)  over  |  their  |  feet  |  their  |  hands  and  fingers  |  to  them 

mi'ts1!1     cu'cu       marimei       '  aruwi'lsawet'        aits-'        bu'lmitsli-  is 

Coyote  |  Dog  |  woman.  |  They  went  off  across  river  |  the  |  being  three 

mau         'Is-r«?     k!unu7iet'        k'u'      bui'lili6        '  atei'nnaiwadu- 

men   |   and  they  were   |   not   |   slip.    |   They  came  and  found  them 

ru?iet'       k'       s-adi'ps-ik'unuyauk'i      aigi      wa't'guru^w  20 

their    |   all  still   sleeping    |    in   it    |    sweat-house. 


166       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
aits-'       'a'bamau      aumudja'up  !a      ts!o'peamau      mo'riee?iet' 

The  |  being  old  |  fire-chief  |  well  made  |  he  covered  it  over  with 

2  aigi     t  !a'pelawieau'      aik     «aru'      '  e'xaiwaldwet' e     ai     eiwuT 

at  them   |   ashes   |  his  |   fire.   |   Everything  was  quiet   |   it   |   inside 

uma'«      ai      eimarle'       i'ts!xayadum'djagiwet'       aigi      eiedja'i- 

likewise  |   it  |   outside.   |   They  just  crept  along  quietly   |   at  it   |   on  top 

4  rik!u      wa't'guru^w       ai      'aha'liinil'       ai      mits!1      ai      cucu 

sweat-house  |  he  |  Fox  |  he  |  Coyote  |  she  |  Dog 

mari'm*1      mini'duwuH;'       s-a'dips-ik'  ununet' 

woman.  |  They  looked  inside  of  house,   |  they  were  all  sleeping  yet. 

6         maeu'ldrbudjayauna    t'iVt'     ai     mits!' 

"I  shall  climb  down   first,"    |   he  said   |   he    |    Coyote. 

6       k'u'yaugu*!'       be'yau       'I"buleiX2C5       'i'tduyaun       ai 

"O,  |  do  not!   |  it  is  I  who  shall  |  go  first  into  house  |  going  to  look  for  |  it 

8  «a'una      k!unusik!6      nm't'maema       auwikla'psinuma      klimu- 

fire  |  and  I  shall  |  reach  it  to  you.  |  You  will  take  it  to  yourself  |  and  you  will 

sinu      bafwi'tdja^       t'i'?i«t'       ai       'aha'limiT       dj^yu't^vul- 

run  off  quickly,"    |   he  said   |   he    |   Fox.    |   He  slipped  down 

10  dw^t'        ai        ahalimil'        ya'ik!una?iet'        ai        mits-!1        aigi 

he   |   Fox,    |  they  remained   |  he    |   Coyote   |  at  her 

cu'cumarimeitc'  k' u       aigi       baeliNw;       djo'baidits!xayanet'       ai 

Dog- woman  with   |   on  it  |   roof.   |  He  carefully  put   (ashes)   aside   |  he 

12  'aha'limir        aigi       eaxu'        bo'djalaiwet'        aigi       earu'       ba- 

Fox  |  at  it  |  fire,   |  he  took  out  |  from  it  |  fire  |  being  big  piece, 

d  ja'wemats  limauk' i       m6'duwaiwet'        aigi       k  !unea'marinieip  !a 

he  handed  it  to  her  |  to  her   |  old  woman. 

14  bo'djawuM'        aik'        ma'l€gumaH'u       bo'dja^wauw^'       tlinf- 

She  put  it  into  |  her  |  ear  place.  |  He  handed  over  to  her  |  being  very  small, 

gumaup!a       bo'djawiniguwet'        ai       ba'imau       ma'lek'u       dji- 

once  again  she  put  it  |  it  |  being  one  |  ear.  |  She  slipped  down 

16  'ii'^fwuldiucf        gi        iedja'irik!        wa't'guru^c       bawi'lsaw«t' 

from  |  on  top  |  sweat-house,  |  she  ran  off  across  river 

aigits-'     boV    basa'yagalet' 

at  the  |  bridge,   |  she  ran  off  quickly. 

18         wo"waunet'eN        ai       'aha'limil'        aigi       ini'ts-!1       lu'iwul- 

He  made  two  to  him  |  he  |  Fox  |  to  him  |  Coyote.  |  He  put  both  of  them  in 

t!u'imits!m*t'       aik'       ma'l«k'u       wa'irt'u       nlsa'n-n'       dje'yu- 

his  |  ears,  |  now  |  he  went  off.  |  Pie  filled  them 

20  wul«t'       aik'       ma'l«k'u      ai      'aha'limil'       k!unvwet'       baei'sae 

his  |  ears  |  he  |  Fox  |  and  he  was  |  run  off  after  them. 


Sapir:  Tana  Texts.  167 


ada'iri      bu'lmits!iit>a      s-ugi'llaueayauk'  i       aigi       u'mitsli'mau 

Those   |  who  are  three  |  when  having  run  over  mountains   |   at  them  |  being  two 

dji'gal       mila'met       ai       ea'umudjaup!ax       de'waiw«t'        a'igi    2 

mountains   [  he  woke  up   |   he   1   fire-chief.    |   He  saw   |   at  them 

t  !ap«la'waeau       k'        anu'idiyauk' iwav       auwi«a'usa7iet' iw       ai 

ashes  |  their  |  having  been  burrowed  into  and  put  to  one  side,   |  fire  had  been  taken 

away  |  it 

«aV         ba'tdidueu'ldmet'         ai        ts-'iTw        k!aena'iyuwauwet'     4 

fire,    |   it  fell  down   |    it   |   coal   |    it  came  close  to   it 

aigi      baelirtca      dart€ba'let'      ma^ja'irin^      aigi      wa't'gururtp 

to  it  |  central  post.   |   He  jumped  up,   |  he  climbed  on  top  of  it  |   at  it   |   sweat-house, 

bats!i"dm*t'ex     mo"  bak  !amn«t'     aik'     ya'  6 

he  shouted,  |  he  called  to  all  |  his  |  people. 

wica'iwara     dji     ea'una     wlca'iwara      dji     ea'una     ni'm'- 

"It  has  been   stolen    |    the    (our)    |   fire,    |    it  has  been   stolen    |   the    (our)    |   fire. 

Now  do  you  all  go ! 

djatdiwi«i      'abi'lwieax  8 

follow  them!" 

wa'irt'u       ya'iklbaH'       khmiM^'       s-u^'sa8       ai      p'a'ts-'a 

Now  |  they  got  up  |  and  they  were  |  run  off  after  them  |  he  |  Snow 

ai       t'ci'lwarek!u       ai       tc'ilda'yau       ai       sabi'lk!ex-u       aits-'    10 

he  |  Big  Rain   |  he  |   Big  da'yauna  root  |   he   |  Hail   |  the 

bare'k!ubanaruma      aits-'       djuk!a'lbanauxina      djuya'galk' iw€t' 

all  Rain  (people)   |  the  |  all  Wind  (people).  |  Rain  came  quickly 

k!untmef      daw«mau     bo'reea     aigits-'      p' a'dibanauxma     darte-  12 

and  they  were  |  being  much  |  cause  to  rain  |  at  the  |  every  place.  |  It  was  much  (fall- 
ing)  on  ground 

wa'ldinet'        aits-'        bare'k!u        djlVas-abanaumaw^t'         aits-' 

the  |  rain,  |  water  was  over  every  (place)   |  the 

p'  a'dibanaiTm*  14 

every  place. 

u'bu'w-ff        ai        djuwa'tc'"        aigi        eaumudja'up!a        k' 

He  was  first   |  he   |   South  Wind  |   at  them   |   fire-chief   |  his 

ma'tlitsk'i      W6'bil*t'e      aigi      bu'lmitslimau      ai      we'sadjuV  16 

followers.    |    He  followed  them    |    to  them    |    being  three    |    they    |    thieves. 

ba'k' iwiniguw£t'       ai      tc'i'lwarek!"      wali'leatt«t'       aigi      bu'l- 

He  also  came  running  |  he  |  Big  Rain,   |  he  reached  them  as  though  about  to  fall  on 

them  |   to  them  |  being  three 

mitelimau     k!unuwet'      mik!i'tdeea       ho'labaw€t' ev        k!unun«t'   is 

and  he  was  |  act  as  though  angry.  |  He  made  them  all  wet  |  and  he  was 

ho'tclidiwadjo*     wairu     djuk'iVt'      ai      djuga^m1      klunun't' 

cause  them  to  feel  cold.  |  Now  |  wind  came  |  he  |  North  Wind  |  and  he  was 

dju'k'i*      ai      pVtc'       do'rimma?iet' e^  20 

come  blowing  |  he  I  Snow,  |  they  nearly  caused  them  to  freeze. 


168       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
dila'ubitdjaMet'       ai      mi^ts!'      madju'pgirmet'       ai      eaV 

He  was  about  to  die  |  he  |  Coyote,  |  it  went  out  |  it  |  fire 

2  aigi      mi'ts!1      k'       ma'dil^guwk'  iv      t'  u'winiguwet      ai      'aha'- 

in  them  |  Coyote  |  his  |  two  ears.   |  He  did  likewise   |  he  |  Fox 

limil      k'       madju'pgirieayaru      ai      tc'ilware'k!u      ai      dju- 

his  |  having  fire  go  out.  |  He   |   Big  Rain  |  he  |   South  Wind 

4  wa'tc'u       ai      p'axtc'a      p'6'gidiwet'       aigi       earu'       k!unuwet' 

he   |   Snow   |   blew  fire  out   |   to  it   |   fire   |    and  he  was 

Vidja6 

cause  it  to  fall. 

6         u'dunitdim'djawet'         p'au'samau        ai        cu'cu        marifm1 

She  was  coming  behind  |  being  far  off  |  she  |  Dog  |  woman, 

mi'ldjam'djawet'        aik'        bai'm'djayau        di'tdurtp'am'djawet' 

she  came  running  |  her  |  running  behind.  |  She  held  it  against  (her  ear) 

8  aik'       dal'       aigi      ba'igumau      ma'lek'u       aik'       mi'ldjaya^u 

her  |  hand   |   at  it   |  being  one   |   ear   |  her   |  running. 

bo'tdiram^t'e"      ai      *aV       aik'       ma'legumaY  u      aik'       ba't- 

She  lost  it  by  having  it  fall  out  |  it  |  fire  |  her  |  ear  place,   |  its  |  getting  lost  by  fall- 

ing out 

10  dirabiyau        t'u'nnaptcliklautlaltcliwet'       mitc'wilbat!a'ltc!mef 

it  broke  asunder  in  two  pieces  |  at  fell  apart. 

bo'djadubaH'        ai       tc'ilware'k!"       aigi       eavu'        k!unuwet' 

He  picked  it  up  again   |   he  |   Big  Rain   |   at  it    |  fire  |   and  he  was 

12  we't'sa6        djima'nmimau        de'waitp'  auw€t'        waiema'ip!awet' 

take  it  off  home.  |  Being  six  |  he  found  them,   |  he  supposed 

de'waibatp'  auyau    wa'k!dit!u'imits!inef     aik'     W6'bileayaru 

finding  all  of  them.   |  He  together  with  others  stood  still  |  their  |  following  them. 

14         cu'^bwi^e       ai       'aha'limir        ai       mi'ts!1       u'ldjasa^t' 

They  ran  ahead  |  he  |  Fox  |  he  |  Coyote,  |  they  threw  her  away 

aigi       cu'cu       marifm1       k'  u'yauat'  266       miniduwa^uc      ditdu- 

to  her  |  Dog  |  woman  |  no  longer  being  |  look  at  her,  |  they  arrived  home  putting  out 

hands  first. 


16  «a' 

They  were  wet  |  they  were  cold  |  their  |  being  tired. 

birl'mah      aidju      ea'una      yo'gaip  law^       ai      mu'djaup!ax 

"Where  is  |  the  your  |  fire?"  |  he  asked  him  |  he  |  chief. 

18         k'u'sintc'      mits-!k!a'lp!aeaN      tc'i'lwarek!6      a'uwibas      aigi 

"Not  I  |  have  it,  |  Big  Rain  |  has  taken  it  all  |  to  it 

dji    ca'uenidja    Vl'ntf     ai    '  aha'limir 

the   |  my  fire,"    |   he  said    |   he    |    Fox. 


266  More  correctly  Vu'yauaWi   (male  form:   fc< u'yauatdi") . 


1910]  Sapir:  Tana  Texts.  169 

biri'mah      aidju      ea'una      yo'gaip!anet'       ai      mu'djaup!ax 

"Where  is  |  the  your  |  fire?"  |  he  asked  |  he  |  chief. 

;ii      tc'ilware'klu      be      «a'uwiei      t'I'w€t'       ai      mi'ts!'  2 

"He   |   Big  Rain   |   it  is  who   |   take  it,"   |   he  said   |  he   |  Coyote. 

ai         mu'djaupla         k'u'lmits!met'k'          aik'          djukluHts!1 

He  |  chief  |  his  was  grieved  |  his  |  heart, 

k'u'lmitslibanaumaw^t'k'        aik'        djuklu'tts1       aits-'        ya'ba-    4 

everybody's  was  grieved  |  their  |  heart  |  the  |  every  person. 

naruma       ai        k!una'mariemip!a       k'u'k'in«t'        djidjuraT  da- 

She  |  old  woman  |  was  not  coming.  |  "Perchance  she  has  been  frozen  to  death," 

maisik!uwarax      t'i'wet'       ai      yax  6 

they  said  |  they  |  people. 

aik'       'I'waldibitdjayauk'i      dlma'ncaigu?iet'       'adu'k'i6      ai 

Its  I  being  about  to  go  down  |  suddenly  she  was  |  come  back  home  |  she 

cu'cu      mari'nni1      klii'dum'djagun6!'      I"  djap  Jannam^'      la'u-    8 

Dog  |  woman,   |  she  was  slow  in  coming  home,   |  she  was  very  tired,  |  very  strong  was 

hers 

p  !annam«t'  k'       aik'       djuklutts!'      di'tducan*t'       aigi      wa't'- 

her   |   heart.   |    She  arrived  home  putting  out  her  hand   |   at  it   |   sweat-house. 

guriOw      'I'duwuM;'       k'u'w^'       gayJiT       muruldi'w*!'       ha't!-  10 

She  went  inside  again,  |  not  she  was  |  speak,  |  she  lay  down  |  being  wet  all  through 

galamau      ha'ts!idiyauv 

coldness. 

biri'mah       aitc'        eaxu'        y6'gaip!awet'        ai       'aha'lirail'    12 

"Where  is  |  the  |  fire?"  she  asked,  |  "he  |  Fox 

ai        mi'ts1!1        k' u"  damaik  luwar        we't'uk'i'6        aigi        earu' 

he   |   Coyote  |   have  they  not  perchance  been   |  bring  home   |   to  it   |   fire? 

umu'imesiwa€as      klunus      la'uet      dat6a'udaigararx  14 

They  are  younger  |  and  they  are  |  be  strong,  |  really  they  had  much  fire. 

a'iplitsak'i       'it'ba'H'       dok!aldapts!in*t'       aigi       s-itga'ue 

After  some  time  |  she  got  up,  |  she  shoved  them  together  |  at  it  |  wood  dust 

k'       hami'klimauk'i       wak!una'waldm«t'       e'^'aidiw^t'       aik'    16 

its  |  being  fine,   |   she  sat  down,   |  she  disclosed   |  her 

ma'lek'u      moea'wmeguwet'       aigi      s-itga'u«l      aits-'       badja'»i«- 

ear,   |   she  held  it  close  thereto  |  to  it   |  wood  dust.   |  The  |  being  big  piece 

mats-Jumau      aits-'      «aV      ba'tdiramet'       '  iwa'ik'  iyagaK'  iwae  is 

the  |  fire  |  it  dropped  out.  |  Wood  was  brought  quickly 

ai      n"      a'imuisk' i      ya«la'ip!as      ai     wa't' guruwatc' uNl'       ai 

it  |  wood,   |  soon  |  it  warms  up  |  it  [  whole  sweat-house.  |  They 

xa'tc  litbanaumax         ai         yar         xa'mutdibawef         klunun't'    20 

formerly  every  one  cold  |  they  |  people  |  they  all  were  warm  |  and  they  were 

gima'up !  abanauma* 

every  one  be  glad. 


170         University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 
mi'ts!bak'iwae      ai      bana'e      'o'nina^wa'ihafnigi'      rao'tliha- 

"Do  you  cause  venison  to  be  had  hither  |   it   |  deer-meat!   |  Let  us  try  it!   |  let  us 

roast  it 

«nigr      atc'i'k'       aik'       dji'djawar      t'met'      ai      mu'djaupla' 

what  its   |   its    |   that  it  tastes,"    |   he  said    |   he    |    chief. 


aigi       baM       k!ununet'        mo't!ie       u'mits!!'- 

He  cut  off  |  to  it  |  deer-meat  |   and  he  was  |  roast  it.   |   Being-two  persons 

4  mauya      dje'mamef  ex      ts!upp!a'nnaisi      t'lVt'       ai      waye'- 

they  tasted  it.  |  "It  is  very  good,"  |  they  said.  |  He  |  third  one 

'  ' 


fp        maus-i        '  6'ninaewaiyauna        t'lVt'        ai        ga'k'1 

"I  shall  |  trying  it,"  |  he  said.  |  He  |  Crow 


6  dje"maiwiniguwet'  er       wi'tc'usix       ts!upp!a'nnaisi       t'm«t'       ai 

he  also  tasted  it.   |   "It  is  sweet,   |   it  is  very  good,"    |   he  said   j  he 

ga'k" 

Crow. 

8         m6't!it!uimits!ipguM.ct'          aigi         bar'         ts!upp!a'miaimau 

Each  one  roasted  it    |   to  it    j    deer-meat,    |   being  very  good 

mo'n^       hana'ibatdik'  i      ba'ibarutdin«t'       nida'ptc  liw*!'       ba'- 

they  ate.  |  When  it  was  already  morning  |  they  all  now  went  to  hunt  deer,  |  they  came 

together   |   when   it  was  dark 

10  wisak'i        k'         mo'daptcliya^u        t!uimudja'up!a        nitba'K' 

their  |  eating  together.  |  Another  chief  |  he  started  out 

aigi      t!u'ip'diwinik'u    t    k'        mowana'im'  djaya^u        k!unuwet' 

at  it  |   another  place  somewheres  |  his   |  coming  to  eat  theirs  |   and  he  was 

12  a'uwibal*     aigi      eavu'      we't'saM«t'      a'imisk'i      raits  la'ubanau- 

take  up   |  to  it  |  fire,   |  he  took  it  off  home.   |   Soon   |   they  all  had  fire 

mattH'       aits-'       yar       raits  la'ubanaumaw^t'       aidji       eit!a'lts!' 

the  |  people,   |  every  one  had  fire  |  the  |  every  direction. 

THE  FINDING  OF  FIRE. 

(From  Curtin's  "Creation  Myths  of  Primitive  America,"  pp.  365-370.)  2li8 

In  the  beginning  Au  Mujaupa  had  fire  very  far  down  south 
on  the  other  side  of  a  big  river.  The  people  in  this  country  had 
no  real  fire  ;  they  had  a  kind  of  fire,  but  it  wasn  't  good.  It  just 
warmed  a  little;  it  wouldn't  cook  like  the  fire  we  have  now. 
People  killed  deer  and  fished,  but  they  had  to  eat  fish  and  veni- 
son raw. 


place." 

268  By  the  courtesy  of  Mrs.  Curtin  and  Little,  Brown,  and  Company  per- 
mission was  received  to  reprint  Jeremiah  Curtin's  myth  entire.  No  changes 
have  been  made  in  his  spelling  of  Indian  names,  but  the  Indian  translation 
gives  them  in  more  strictly  phonetic  form. 


1910]  Sapir:  Tana  Texts.  171 

In  the  west  people  had  fire,  but  it  wouldn't  cook.  In  the 
north  there  were  many  people,  and  in  the  east ;  but  they  had  no 
fire  that  would  cook. 

' '  There  must  be  fire  in  some  place, ' '  said  the  people  at  Pawi ; 
' '  how  can  we  find  it  ? " 

"I  will  go  out  to-night  to  look,"  said  Ahalamila. 

That  night  he  went  to  look  for  fire.  He  went  to  the  top  of 
Wahkanopa,  looked  east  and  west,  saw  no  fire  in  either  place. 
Next  he  looked  north;  no  fire  in  the  north.  He  looked  south; 
saw  no  fire  anywhere. 

Ahalamila  came  home  and  talked  to  the  chief  and  people. 
"I  saw  no  fire,"  said  he;  "I  could  not  see  any,  but  I  will  go  to  a 
better  place  the  next  time  and  take  some  one  with  me.  I  will  go 
to-morrow  night  to  the  top  of  Wahkalu.  Who  here  has  a  good 
head,  who  has  a  sharp  eye  to  see  fire?  I  want  to  look  for  fire 
to-morrow  night  from  the  top  of  Wahkalu;  from  that  place  I 
will  look  all  around  the  whole  world  to  find  fire. ' ' 

' '  We  have  a  man  here, ' '  said  the  chief, ' '  who  can  see  through 
a  tree,  who  can  see  down  through  the  earth  to  bed  rock,  who  can 
see  through  a  mountain.  You  can  take  him  to-morrow  night  with 
you.  He  is  Siwegi." 

Ahalamila  went  to  Siwegi.  "Will  you  go  to-morrow  night  to 
look  for  fire  ? ' '  asked  he. 

"I  will  go  if  the  way  is  not  too  long." 

"Oh,"  said  Ahalamila,  "it  will  not  be  long.  I  will  shorten 
it." 

Siwegi  agreed  to  go;  and  when  the  time  came,  they  started. 
Ahalamila  doubled  up  the  trail  and  made  it  short;  in  an  hour 
they  were  on  the  top  of  Wahkalu,  both  ready  now  to  look  for  fire. 
The  night  is  very  dark ;  they  can  see  the  smallest  fire  easily. 

They  look  to  the  east,  look  with  great  care,  look  a  good  while, 
see  no  fire;  they  look  to  the  north  in  the  same  way,  see  no  fire; 
they  look  to  the  west,  no  fire  there.  Now  Ahalamila  looks  south, 
looks  a  long  time,  and  sees  nothing ;  he  looks  half  an  hour  to  the 
south,  sees  a  little  glimmer  like  a  light  very  far  away. 

' ' Siwegi, ' '  said  he,  "I  see  a  small  light  down  south ;  it  seems 
like  fire  far  away.  I  think  it  is  fire. ' ' 


172       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

' '  Look  again, ' '  said  Siwegi,  ' '  look  sharply.     Maybe  it  is  fire. ' ' 

"I  have  looked  enough,  I  think  it  is  fire,"  said  Ahalamila; 
"but  I  want  you  to  see  it,  I  want  you  to  look  now." 

Siwegi  looked  a  little  while.     "Yes,  that  is  fire,"  said  he. 

"Well,"  said  Ahalamila,  "we  see  fire,  we  know  that  it  is  far 
off  in  the  south. ' ' 

Ahalamila  made  the  road  short,  and  they  were  back  at  Pawi 
in  an  hour.  "We  have  found  fire,"  said  Ahalamila  to  the  chief 
and  the  people.  ' '  We  know  where  fire  is,  we  can  have  fire  now. ' ' 

' '  We  must  have  that  fire, ' '  said  the  people. 

"There  is  no  way  to  get  the  fire  but  to  go  for  it,"  said  Ahala- 
mila. 

"Well,"  said  the  chief,  "since  Ahalamila  saw  the  fire  he  will 
go  for  it;  but  the  road  is  long.  Who  will  go  and  help  him? 
Who  will  go  for  fire  with  Ahalamila?" 

About  fifty  men  offered  to  go,  and  they  started  next  morning. 
The  journey  was  long  and  very  hard.  Soon  two  or  three  men 
were  tired  and  went  home ;  not  long  after  more  were  tired,  and 
when  they  had  gone  far  down  to  a  great  river,  just  north  of  where 
the  fire  was,  of  the  fifty  who  started  only  three  were  left, — Ahala- 
mila, Metsi,  and  old  Shushu  Marimi. 

Just  south  of  the  great  river  Au  Mujaupa  had  a  very  big 
village,  and  in  the  village  a  large  sweat-house.  In  that  house  he 
kept  the  fire,  and  had  a  great  crowd  of  people  living  in  the 
country  outside  who  served  him,  and  kept  every  one  in  the  world 
from  stealing  his  fire.  These  people  were  Patcha,  Chil  Wareko, 
Chil  Daiauna,  Sabil  Keyu,  Juhauju,  Juwaju,  Jukami,  Jukilauju. 

The  three,  Ahalamila,  Metsi,  and  old  Shushu  Marimi,  were  at 
the  northern  end  of  the  bridge,  and  sat  there  watching  till  all  at 
the  sweat-house  was  quiet.  The  bridge  was  very  narrow  and 
slippery;  so  Ahalamila  put  pitch  on  his  feet  and  hands,  and  on 
Metsi 's  and  Shushu 's  feet  and  hands.  All  three  crossed  without 
slipping,  and  found  every  one  asleep  in  the  sweat-house. 

The  old  chief,  Au  Mujaupa,  had  covered  the  fire  well  with 
ashes.  All  was  silent  within  and  without.  Ahalamila,  Metsi, 
and  Shushu  crept  onto  the  sweat-house  quietly,  and  looked  in. 
All  were  asleep. 


1910]  Sapir:  Yana  Texts.  173 

"I  will  go  down  first,"  said  Metsi. 

"No,  I  will  go  first,"  said  Ahalamila.  "I  will  get  the  fire 
and  reach  it  to  you;  you  take  it  and  run  very  fast." 

Ahalamila  slipped  down.  Metsi  and  Shushu  remained  on  the 
roof.  Ahalamila  opened  the  fire  carefully,  took  out  a  good  piece 
and  handed  it  to  the  old  woman.  She  put  it  in  her  ear.  He 
handed  her  another;  she  put  it  in  her  other  ear,  slipped  down 
from  the  top  of  the  sweat-house,  ran  across  the  bridge,  and  hur- 
ried away. 

Ahalamila  gave  Metsi  two  pieces.  He  put  them  in  his  two 
ears  and  started.  Ahalamila  filled  his  own  ears  and  followed. 

The  three  had  run  over  two  mountains  when  Au  Mujaupa 
woke  up  and  saw  that  the  ashes  had  been  opened,  and  that  fire 
had  been  taken,  that  a  coal  had  fallen  near  the  central  pillar. 
He  sprang  up,  went  to  the  top  of  the  sweat-house,  shouted,  called 
to  all  his  people, — 

' '  Fire  has  been  stolen !  Fire  has  been  stolen !  Go,  you,  and 
follow!" 

Now  Patcha,  Chil  Wareko,  Chil  Daiauna,  Sabil  Keyu,  and 
all  the  wind  people  rose  up  and  followed,  raced  and  stormed  in 
every  direction.  So  much  rain  came  that  the  whole  country  was 
covered  with  water. 

Now  Juwaju  was  ahead  of  all  Au  Mujaupa 's  people  chasing 
the  three  robbers.  Chil  Wareko  came  too,  and  fell  upon  the  three 
furiously;  he  drenched  and  chilled  them.  Next  came  Jukami 
and  Patcha,  who  nearly  froze  them. 

Metsi  was  almost  dead;  the  fire  went  out  in  both  his  ears. 
Ahalamila  lost  his  fire  too.  Chil  Wareko,  Juwaju,  and  Patcha 
quenched  it,  then  he  let  it  fall. 

Old  Shushu  was  behind  a  good  way,  but  she  ran  all  the  time. 
She  kept  her  hand  on  one  ear  as  she  ran.  She  lost  the  fire  out 
of  her  other  ear,  and  when  the  piece  fell  out  it  broke  in  two  and 
fell  apart.  Chil  Wareko  picked  up  the  fire  and  took  it  back ;  he 
found  six  pieces,  thought  that  he  had  all.  He  and  the  others 
stopped  following. 

Ahalamila  and  Metsi  ran  ahead,  left  old  Shushu  to  get  on 
the  best  she  could,  and  reached  home  first.  They  were  wet,  very 
cold,  and  tired. 


174       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

"Where  is  your  fire?"  asked  the  chief. 

"I  have  none;  Chil  Wareko  took  my  fire,"  said  Ahalamila. 

"Where  is  your  fire?"  asked  the  chief. 

"Chil  Wareko  took  it,"  said  Metsi. 

The  chief  was  very  sorry,  and  all  the  people  were  sorry.  The 
old  woman  did  not  come,  and  the  people  said,  "She  must  be 
frozen  dead." 

At  sundown  old  Shushu  came  back ;  she  came  very  slowly,  was 
terribly  tired,  but  courageous.  She  reached  the  sweat-house, 
came  in,  said  nothing,  lay  down  wet  and  cold. 

"Where  is  the  fire?"  asked  she;  "did  not  Ahalamila  and 
Metsi  bring  fire?  They  are  young  and  strong,  and  had  plenty 
of  fire." 

After  a  while  she  stood  up,  drew  some  wood-dust  together, 
then  sat  down,  opened  her  ear  and  held  it  over  the  dust;  a  big 
piece  of  fire  came  out.  Wood  was  brought  quickly,  and  soon  the 
whole  sweat-house  was  warm.  The  people  who  were  cold  before 
were  warm  now  and  glad. 

' '  Bring  meat  and  we  will  try  how  it  tastes  when  'tis  roasted, ' ' 
said  the  chief. 

He  cut  some  venison  and  roasted  it.  One  and  another  tasted 
the  meat.  "It  is  very  good, ' '  said  they ;  a  third  one  said,  " I '11 
try  it,"  and  Gagi  took  a  taste.  "Oh,  it  is  sweet,  very  good," 
said  Gagi. 

Each  one  roasted  meat  and  ate  heartily.  Next  day  all  went  to 
hunt,  and  had  a  great  feast  in  the  evening.  A  chief  from  another 
place  came  to  the  feast  and  got  fire,  and  took  it  home  with  him. 
Soon  all  people  had  fire;  every  one  had  fire  in  all  parts  of  the 
country. 

XIV.  INDIAN  MEDICINE-MEN. 
k!uwir        'e'klisi'ndj        klunundj        daumis        iuyo'«asindj 

Medicine-man :  |  "I  doctor  her  |  and  I  |  it  is  four  |  I  make  days 

2  dj     e'kliyaunits-     k!un     k'us     Tdubal*      waeyu'sindj     k'u"- 

the    I   my  doctoring  her   I    and   I    not  she  is   |    get  up   again.    |   I  am  afraid   |   perhaps 

she  will  not 

damaisi        'I'dubal6        klunu        '  abi'tduwi«i'e        be"damaisiei 

get  up  again."  |  "And  |  do  you  go  after  him!   |  perhaps  it  is  he  who  will 


1910]  Sapir:  Tana  Texts.  175 

t'u«iN     badja'lmaunits-     kJu'windja     t'I'maeaN 

do  it.  |   'I  am  great  |   I  am  medicine-man,'    |  he  is  always  saying." 

nik'i'tditt't'      'alwa'ldi*      xa"      mats-H'tc      djobi'ln'       ba'-    2 

He  has  come.  |  "Put  down  on  ground  |  water!"   |  Round  white  beads  |  he  offered 

him  as  pay,    |   dentalia 

nl'nu       djobi'M'       ma's-idjas-ie      a'igits-       as-       de'wai*      k'u'- 

he  offered  him.  |  "He  will  be  glad  |  because  of  these  |  when  he  is  |  see  them."  |  "Not  I 

ever 

madjasindj       k!u'tdjue      aits-       p'adi'tslgi209       k  !u'tdjueasindj    4 

like  |  these  here  |  trinkets.  |  I  like 

p!ale"s-i       k!mm       'e'k!i'ix       e'k!i«       basi'k'i'a       'i'dubal'da- 

p!ale"si  shell  beads."   |  "And  |  doctor  her  I  |  doctor  her  |  at  night,  |  perhaps  she  will 

get  up  again." 

maisM      6      k'u'sindj      waeyu'ei       e'klimaunits-       wa'e      aits-     c 

"O,    |   not  I  am   |   be  afraid   |   my  doctoring   |   —   |   the  one  who 

ma'disi      atc'i'raat'       aidji      wayuema'iyauenidjar      klu'windja 

is  sick.    |  What  should  be   |  the   |  my  being  afraid  for?   |    I  am  medicine-man, 

k'u'si      galaeax      mo't'p'ausi      mo'yauna      'i'rape      bats!i"de«a    8 

not  she  will  |  cry,  |  she  will  eat  her  own  |  food."  |  "Go  out  of  house!  |  shout  out! 


gak!uwie       t'umane       a'itc'1        klu^w1       '  I'dubalsin       ha'da'i- 

call  upon  your  dream  spirit!   |  thus  always  does  |  the  |  medicine-man."   |  "She  will  re- 

cover, |  I  dream. 

wausindj       'a'yaha       t'  i'mmagarae       f  i'psiwandja       k'u'yau-  10 

'Spring  of  water  |  pray  speak  to  it!"    |  it  tells  me.   |   'Pray  do  not 

guramagat*       mo'ei      mo"  dagummagat'       halai'k'i«a      as-      ba- 

eat,    |  pray  go  ahead  and  eat   |  to-morrow   |   when  it  is   |  mount  up  on  hill  to  south. 

lo'rp'a^      djitslgi'ldus-iimma      ha'  da'i  wausindj  a      ya'dimagar  12 

You  shall  go  to  spring  and  bathe,'  |  I  dream,  |  'pray  pass  night 

ai«       dji'gal       wairu       nldu'k'  isik  !6     bas-i'k'iea       'i'peilamma- 

it  |  mountain!'  |  Now  |  I  shall  come  back  I  in  night.  |  Pray  wake  them  up! 

garae      e'djawaisi*i      ts!umema'units-      yar      ya'gaimagar      ai  14 

they  will  help  to  sing,  |  I  am  being-good  |  person.   [   'Pray  ask  |  them 

kla'ina     ya'gaimagarae     ina     aidj     mitgala'iwi     ya'gaimagarae 

rocks,   |  pray  ask  |  trees,  |  the  |  logs  |  pray  ask. 

u'sl'djamagat'       nibi'M        k!unus-        gaya'ei        ai        dji"gulu   16 

Pray  be  twice  |  go  about  |  and  he  will  |  talk  |  he  |  owl 

ai      ya'k'ga      klunu      mi'nmumagar      aidji      k      p'usa'yauna 

he  |  woodpecker  |  and  pray  roll   (tobacco)   between  your  hands,   |   it  |   its  |  smoking. 

k'  u'yaugummagat'       mo'ei      dauba'hnagar      aits-      '6'numiip!a  18 

Pray  do  not  |  eat.  |  Pray  pick  up  |  the  |  round  luck  stones,' 

ha'da'iwausindja      maus-      dj      I'dubalyauna 

I   dream.    I    She   will  be    |    the    |    getting  up   again." 


209 p'adl'tstgi  means  literally  "small  places,  things"  and  is  used  to 
refer  to  beads  and  other  trinkets  and  objects  that  make  up  wealth. 


176       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
'u         mllabiwin"*         badu'k' itdisi         ya'mak!alla'uwulwiei« 

"Ho!   |  do  you  people  wake  up!   |  he  is  already  coming  back,   |   do  you  all  together 

go   into  house! 

2  e'lausinuga       t'u'hainasik!6ear       asinuk'        ma'dipts!Hv       t'u'- 

you  shall  sing.   |   I  shall  do  likewise   |   whenever  you  are   |   any   (of  you)   be  sick,    I   I 

shall  do  likewise 

hainasiklo      asindj      k'u      s-a'ps-i«ir       ai      ya't'imaina      k'u's 

even  if  I  |  not  |  sleep.  |  They  |  still  other  people  |  not  they 

4  atk'i«i     dji    wawi'ndja    ap'andj     daVmau     mo€i     Vtk'ipVa 

all  come  |  the  |  my  house.  |  If  I  should  |  much  |  have  to  eat  |  they  would  come 

klunup'       dja'limaptc!ieix      ap'andj      mo'ei      k'u'sindj      klu't- 

and  they  would    |    all  laugh   together  among  themselves    |   if  I  should   |   have  to  eat. 

Not  I  |  like 

6  djuea      aits-'      yax      'e'djawaip!aea      mo' k  la'pdusik  !6ea     e'dja- 

those   I  people   |  to  assist  in  singing.   |   I  shall  go  to  bring  them,    |   they  shall  assist  in 

singing 

waisi      u't!a'leaik!6wandja      s-aps-da'djak!6na      k'       mo'yauna 

Perhaps  they  raise  their  hands  contemptuously  at  me;    |   perhaps,   is  it  not,  they  are 

sound  asleep]   their    |   eating, 

8  nakV      nldu'k'i*i      ulei'sgusik  !u     badu'p'  auduruei      hala'ik'iea 

therefore  he  not  is  |  come  back.  |  I  suppose  they  do  not  hear.  [  Run  to  tell  them  again  | 

to-morrow  I 

gi'maemaunitsi      ya      t'I'ts'!awaici      k' uya'ugummagat'       t'i'ea 

'I  am  being-sensible  |  person,'  |  thus  they  say,  |  pray  do  not  |  let  them  say, 

10  tlammas       dapbu'sak' i€a       as-       ma'laea       ba'idjatdjagumma'- 

even  if  they  are   |   have  handsome    (husbands).    |    If  they    |   refuse,    [   pray  cause  at 

least  one  to  come  along, 

garaear     nidu'k'  imagat' a     t  Juihala'ik' iea     k  Ju'td  jueasin     dji270 

pray  cause  him  to  come  again   |   day  after  to-morrow."    |    "I  like   |   the   (my) 

12  de'waiyau      isi'yau      ma'dukla'pdurup'auwidj 

seeing  |  brother,  |  do  you  go  after  him  to  bring  him  back  to  |  me!" 

xa'  da'iwausind  j      adji      p'a'dibanauma     t'u'magarae     f  i'p- 

"I  dream  |  the  |  everywheres.  |  'Pray  do  it!'  |  it  said  to  me, 

14  siwandja       bu'lsdjamau       basi'yauna       'e'k!imagara€       t'i'psi- 

'being  three  times  |  it  being  night  |  pray  doctor  her!'  |  it  said  to  me 

wandja      dji      xa'da'iwaumau^nidja      '  abi'ltp' ausiei      'atc'i't- 

the  [  my  dreamt   (thing).   |   'She  shall  go  about  recovered,   |   she  shall  go  off  (to  get 

roots), 

16  sin        dju'nmawip  !a'si«i        t'i'psiwandj        aidji        xa'dai'wau- 

she  shall  get  food,'  |  it  said  to  me  |  the  |  my  dreamt  (thing). 

mauenidja        bats!i"dimagarae        badji'lmagar        ai        wawir 

'Pray  shout!  |  pray  run  around  |  it  |  house, 

18  as-inu       i'dulbitdjaeax       kr  u'yaugummagat'       ts!e'wal«av       ga- 

when  you  are  |  about  to  enter  into  house  again.'   |  Pray  do  not  |  make  noise,   |  pray 

stop  from  making  sound 

ba'dimagara6        ai        'ama'itslitslg1        cu'cu        gaba'dimagara6 

them  |  children,   |  dogs  |  pray  stop  from  making  sound! 


=  Jc  !u'tdjue asindj   dji. 


1910]  Sapir:  Tana  Texts.  177 

dart'gitba'lk!undjay       k'u  sindj       mits-!djuk!uts-!I'«i       ts-!ete- 

I  might  fall  down  staggering,  [  I  am  not  |  have  heart.  |  There  is  nobody, 

na'mak!oi€av         u'bu'sindjV         i'dja'tdisindjar         mik!a'isinax     2 

I  am  first.    |    I   am  tired  now.    |    She   is   angry,   is  she  not? 

nak'u       e'k!iei'mmaiguer       6'ts  !gilse/eav       s-u'nna271       ai'djeee 

therefore  she  does  not  |  help  to  doctor.  |  She  shall  soak  in  water  |  s'u'nna  roots  |  that 

one, 

ts-'6's-ik!6ea      wa'iru       k!unus-ik!6       mo'ei       asindj       de'waiei    4 

I  shall  eat  them  raw.  |  Now  |  and  I  shall  |  eat  them  |  if  I  |  see 

as-       rno'tp'auei      k'u'sindj      m'diguei      nidu'sdagus-ik!6       as- 

if  she  is  |  eat  her  own.  |  I  not  |  go  off  and  leave  her,  |  I  shall  just  go  off  home  |  when 

she  is 

'I'dubalei      ma's-idjasmdja      k'u'sindj      khi'tdjo6      dji      uma'-    6 

get  up  again.  |  I  am  glad.  |  Not  I  |  like  |  the  |  my  brother 

ya«nits-      mau    wali'lyaguyauna     dji     m'k'  iyauenidj      a'igidja 

to  be  about  to  |  lose  her.  |  The  |  my  coming  |  here, 

dji      mo'yau^nidja      be'nidj      'i'djaurimaiei      ba'igumauenidja    8 

the  |  my  eating,  |  that  is  why  I  am  |  be  sorry.  |  I  being  one 

dji       k!u'wieayauenidja       djitslgi'lsindja       aits-        'a'yaxaba- 

the  |  my  being  medicine-man.  |  I  go  into  spring  |  the  |  every  spring 

na'uma      klunundj      gaedja'p!aiei      k'u'siklowandj      'a'lts-di*^   10 

and  I  am  |  be  answered,   |  not  it  me  will  |  abandon. 

djira'ps       aidji       H'limauenidjar       yala'usindja       aidji       ba- 

( Blood)  flows  out  |  the  |  my  nose,  [  I  have  it  running  out  |  the  |  my  body, 

si'ndja      djits-'i'ts-       aits-     watdu'wi     aidji    basibana'umandja  12 

it  flows  straight  out  |  the  |  blood,  |  the  |  every  part  of  my  body 

watduwi'casi        de'waip' auwamea        asindj        wa'iru        dila'uei 

is  bloody.  |  I  find  it  for  you.  |  If  I  |  now  |  die 

wairu       dlla'usi*       aidj        yar       aik      ts!um«ma'una      wa'iru  14 

now  |  they  will  die  |  the  |  people  |  their  |  being  good,  |  now 

bagarwa'k!iyausi«a     map' djama'ihandjax     k'u's      t'ue      a'igidje 

they  will  drop  dead.  |  I  was  very  powerful.  |  Not  they  |  do  |  in  that  way; 

t'u's      aidj      p!u'tdiwiy      aik'       k!u'wiyaeayauna      k'unusindj  16 

they  do  |  the  |  women  |  their  |  being  medicine-women,  |  never  yet  have  I  been 

go'€i       guits-ts-'i'tp!aeaiyauna      bo'ts!k'itp'aueaiyauna272       mu'- 

hear  |  causing  to  feel  well;  |  wearing  ceremonial  net-caps  |  they  merely  put  on  style. 

djik!up!aha'tegusi    k'u'sindj      t'u'e      aigidje^      be'enidj      'I'sa-  is 

Not  I  |  do  |  in  that  way,  |  that  is  why  I  am  |  be  always  alive, 

maeax       k' i'tbitsiwandjar       klunundj       ts-!u'per       mlgi'lyamai- 

they  let  me  alone  |  and  I  am  |  be  good;   |  taking  pity  on  me 


271  Perhaps  Eulophus  pringlei. 

272  From  ba'ts.Wi  "medicine-man's  ceremonial  net-cap  with  feathers." 


178       University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 
yauwandjax      be'«nidj      t'u'maeav       dji      me'gilyayaga'lsindja' 

that  is  why  I  |  always  do  |  that  |  I  am  quick  and  take  pity  on  (people). 

2  diewi'k!apsiwandjax         ditbilyaga'l6         t'i'psiwaear         nlk'i'tdis 

One  sees  me  coming,   |  'Hurry  up  and  cook!'   |  she  is  told,  |  'he  is  already  coming. 

dju'nmawi*      t'i'si       wak  la'lp  Jay  auna       dibi'l6      t'i'si       dju'n- 

Feed  him!'    |   he  says  |  wife.   |   'Cook I'   |  he  says,    |    'feed  him!' 

4  mawie      ha'da'iwausindja      be'enits-      ni'k'ima*      '  am'nawaim'  - 

I  dream,  |  that  is  why  I  |  come  here,  |  I  come  to  see  what  I  can  do  for  you. 

djasiwam6      k'u'p'andj       t'u'e       aigidje^       k'u'siklo      ne"wal- 

I  would  not  |  do  |  in  that  way,  |  I  shall  not  |  step  down 

6  dae      ari      'I'ya      asindj      bagarwa'k!iyauear      wa'iru      6'mai- 

that  |  trail  |  if  I  |  drop  dead.  |  Now  |  I  shall  have  ceased. 

djagutdisik!6ea      t'o'sindj       ai       da'masi      dji      mo'yauenugar 

I  do  like  |  one  who  |  he  looks  on  |  the  |  your  eating. 

8  k'uVhandj       t'u'e       aigidjer       tJa'mmacneh       'ariyu't«i       dji 

Not  have  I  been  |  do  |  in  that  way  |  although  there  have  been  |  be  many  |  the 

ya/enidjar         t'o'sindj         ai         da'masi         dima'neaigup'  and  j 

my  people.  |  I  do  like  |  one  who  |  he  looks  on,  |  'Would  that  I  might 

10  'i'wulei      t'i'sindja      nagundj      ni'k'iei 

enter  house!'  |  I  say,  |  therefore  did  I  |  come." 


INDIAN  MEDiciNE-MEN.273 

(The)  medicine  woman  (said),  ''It  is  four  days  now  that  I 
have  been  doctoring  her,  and  she  is  not  well  yet.  I  am  afraid 
that  perhaps  she  will  not  recover."  "Do  you  go  after  him," 
(said  the  sick  woman's  husband,)  "perhaps  he  will  cure  her. 
He  is  always  saying,  '  I  am  a  great  medicine-man. '  ' 

(The  medicine-man)  has  arrived.  "Put  down  water  on  the 
ground!"274  Round  white  shell  beads  he  offered  him  as  pay,  he 
offered  him  dentalia.  (He  thought,)  "He  will  be  glad  because 
of  these,  when  he  sees  them."  "I  do  not  like  these  trinkets 


273  in  this  and  the  following  texts  an  attempt  was  made  to  secure  from 
Betty  Brown  an  account  in  her  own  language  of  some  phases  of  Yana  re- 
ligious and  social  life.  Owing  to  her  tendency  to  use  conversational  narra- 
tive instead  of  general  description,  these  texts  are  rather  illustrative  by 
means  of  real  or  imaginary  incidents  of  the  life  of  the  Yana  than  ethno- 
logically  satisfying  statements.  No.  xiv  gives  an  idea  of  the  touchy  medi- 
cine-man, insulted  because  few  are  found  willing  to  assist  him  in  his  doc- 
toring. 

27*  For  the  medicine-man.    Cf .  p.  193,  1.  2. 


1910]  Sapir:  Tana  Texts.  179 

here,"  (said  the  medicine-man).  "I  like  p!ale"si  shell  beads." 
' '  And  do  you  doctor  her !  Doctor  her  during  the  night,  perhaps 
she  will  recover."  "Oh,  I  am  not  afraid  of  my  doctoring  the 
one  that  is  sick.  Why  should  I  be  afraid?  I  am  a  medicine- 
man. She  will  not  cry.  She  will  yet  eat  her  own  food."  "Go 
out  of  the  house!  Shout!  Call  upon  your  dream  spirit!  So 
always  does  the  medicine-man  do. "  "  She  will  recover,  I  dreamt. 
'  Pray  speak  to  the  spring  of  water ! '  my  dream  tells  me.  '  Pray 
do  not  eat !  Go  ahead  and  eat  tomorrow  when  the  sun  is  over- 
head !  You  shall  go  to  the  spring  to  bathe ! '  I  dreamt.  '  Pray 
pass  the  night  on  the  mountain!'  Now  I  shall  return  in  the 
night.  Wake  up  the  people.  They  will  help  to  sing.  I  am  a 
good  medicine-man.  'Pray  ask  the  rocks!  Ask  the  trees!  Ask 
the  logs !  Go  about  twice,  and  the  owl  will  talk  and  the  yellow- 
hammer,  and  pray  roll  tobacco  between  your  hands  and  smoke  it. 
Do  not  eat  anything!  Pick  up  the  round  luck  stones!'  Thus  I 
dreamt.  She  will  recover." 

"Ho!  you  people  wake  up!  He's"5  already  coming  back. 
Do  you  all  go  into  the  house  together  and  sing.  I  shall  do  like- 
wise whenever  any  of  you  are  sick ;  I  shall  do  likewise,  even  if  I 
do  not  sleep.  There  are  still  other  people  who  have  not  come  to 
my  house.  If  I  had  had  much  to  eat  they  would  all  have  come, 
and  they  would  all  have  been  laughing  among  themselves,  if  I 
should  have  had  food  to  give  them.276  Those  people  do  not  like 
to  assist  in  singing.  I  shall  go  to  bring  them ;  they  shall  help  to 
sing.  I  suppose  they  raise  their  hands  contemptuously  at  me.2™ 
Perhaps,  is  it  not,  they  are  sound  asleep  or  eating,  therefore  they 
do  not  come  over.  I  suppose  they  do  not  hear.  Run  over  to  tell 
them  to  come  tomorrow!  'I  am  a  sensible  person,'  indeed  they 
say.  Pray  do  not  let  them  say  that,  even  if  they  have  handsome 
wives.278  If  they  refuse,  pray  let  at  least  one  come  along.  Pray 


27B  i.e.,  the  medicine-man,  who  has  passed  the  night  up  on  the  mountain 
to  gain  supernatural  power. 

27«  They  would  laugh  for  joy.     As  it  is,  they  are  not  yery  enthusiastic 
about  helping  a  poor  man. 

277  It  was  a  sign  of  contempt  to  extend  one 's  arm  with  outspread  fingers 
towards  another. 

278  Bitterly  ironical. 


180       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

let  him  come  the  day  after  tomorrow. "  ' '  I  should  like  to  see  my 
brother.  Do  you  go  after  him  to  bring  him  back  to  me!"  (said 
the  sick  woman). 

(The  medicine-man  said,)  "I  have  dreamt  of  everything. 
'  Pray  do  so ! '  it  said  to  me.  '  Doctor  her  for  three  nights ! '  said 
my  dream  to  me.  'She  shall  recover  and  go  about,  she  shall  go 
off  to  get  roots,  she  shall  procure  food  for  herself, '  said  my  dream 
to  me.  '  Shout !  Run  around  the  house,  when  you  are  about  to 
enter  the  house  again.'  Pray  do  not  make  a  noise.  Pray  stop 
the  children  from  making  a  sound,  stop  the  dogs  from  making 
a  noise !  I  might  stagger  and  fall  down,  I  have  not  much  heart. ' ' 
(When  he  returned,  he  said,)  "There  is  no  one  here,  I  am  the 
first.  I  am  tired  already.  The  medicine-woman  is  angry,  is  she 
not?  therefore  she  does  not  help  me  in  doctoring.  Let  her  soak 
cu'nna  roots  in  water.  I  shall  eat  them  raw.  Now  I  shall  eat 
them,  if  I  see  that  she279  is  to  eat  her  own.  I  shall  not  go  off  and 
leave  her,  I  shall  go  off  home  only  when  she  shall  have  recovered. 
I  rejoice  (that  she  will  recover).  I  do  not  like  to  have  my  brother 
lose  her.  I  always  come  here  and  I  always  eat  here,  that  is  why 
I  am  sorry  for  him.  I  am  the  only  medicine-man.  I  go  to  every 
spring,  and  I  am  answered.  It280  will  not  abandon  me.  Blood 
flows  from  out  of  my  nose,  I  have  it  running  out  of  my  body; 
the  blood  flows  straight  out,  every  part  of  my  body  is  covered 
with  blood.  I  shall  find  it281  for  you.  If  I  die,  then  all  the  good 
people  will  die,  then  they  will  drop  dead.  I  was  possessed  of 
supernatural  power.  The  women  are  not  thus.  The  women  that 
are  doctors  I  have  never  yet  heard  to  cure ;  they  merely  put  on 
style,  wearing  their  ceremonial  net-caps.  I  am  not  thus,  that  is 
why  I  remain  alive.282  I  am  let  alone,  and  I  am  good.  People 
take  pity  on  me,  that  is  why  it  is  that  I  am  quick  to  take  pity  on 
them.  I  am  seen  coming  and  she  is  told,  '  Hurry  up  and  cook ! 
he  is  already  coming !  Feed  him ! '  he  says  to  his  wife.  '  Cook ! ' 


279  i.e.,  the  sick  woman. 

280  i.e.,  my  supernatural  power,  guardian  spirit. 

281  I.e.,  the  disease-causing  ' '  pain. ' ' 

282  He  implies  that  he  does  not  cause  any  one 's  death,  so  that  there  has 
been  no  reason  to  seek  his  life.    If  a  medicine-man  failed  too  frequently  to 
cure,  he  was  suspected  of  malice  and  was  decapitated. 


1910]  Sapir:  Tana  Texts.  181 

he  says.  '  Feed  him ! '  I  dreamt,  that  is  why  I  came  here ;  I  came 
to  see  what  I  could  do  for  you.  I  would  not  do  thus,  I  shall  not 
step  in  that  trail,  if  I  drop  dead.  Now  I  shall  have  ceased.283  I 
seem  to  be  like  one  who  looks  on,  while  you  people  are  eating.  I 
have  never  done  thus,  although  my  people  are  many  in  number.28* 
I  seem  to  be  like  one  who  looks  on,  and  as  though  I  say,  'Would 
that  I  might  enter  the  house ! ',  that  therefore  I  came. ' ' 

XV.    MARRIAGE, 
we'm'djanifwada^     k'u'siwam*    ts- !aha-aMm«    k!u'tdjoeasindj 

He  had  been  bringing  food.   |   "Not  I  you   |   I  love  you."    |   "I  like  him 

wak!a'lbaMe     mausi      itda'yau      niga>     k'u'sinu      fwule      dji  2 

Keep  him  as  husband !  |  I  shall  |  make  him  |  son-in-law.  |  You  shall  not  |  enter  house  | 

the 

wawi'ndj      k'u'sinu      i'dule      dji      wawi^ndj      dju'nmawip  !a'- 

my  house,  |  you  shall  not  |  enter  house  again  |  the  |  my  house.  |   Let  us  get  food  for 

ourselves." 

xani^k'  '  a'rtbilsinixk'  badja'lmau          ts-!aha6a'isiwarme  4 

"We  shall  go  about  together,  |  greatly  |  I  love  you. 

ma'usk'inik        'a'tdaptsliyau        xala'ik'i        ya'bak' imaegadawiXe 

We  shall  |  go  with  each  other  |  to-morrow.  |  Pray  move  here  all  of  yon! 

diwa'im'djawikTk'        yadi'sinuV        k^u'sindj        I'na>        ahi  6 

do  you  all  come  and  see  us,  |  you  shall  stay  all  night.  |  Not  I  |  object.  |  I  do  not  know 

atc'i'mak'       aik      tTw      mo'djuk!dama'ik!uN      waniga'ia\i 

what  is  her  |  her  |  that  she  says.  |  Perhaps  she  would  be  very  glad  |  having  as  son-in- 
law." 

auts-!      t'Isirndj      wak!a'lp!ayaxu      i"djasindj      dji      djun-  8 

"Glad  |  I  say  |  husband.  |  I  am  tired  |  the  |  my  feeding  you. 

ma'wiwiTm*        '  ama'tsasinu^        k!u'nu        mits!wawre        mits!- 

You  shall  go  home  with  him  |  and  |  have  house!  |  you  shall  have  children. 

ama'itslitslgisinu     'ai'k'igummasikJo     m«i'k<  igummasi     asinuk'    10 

I  indeed  shall  come  after  you,    |   he  indeed  will  come  after    (us)    |   if  you  are 

diwa'im'djax        as-ik!6       k!u'nmiyaue       djuduna'umas-k' iwavk' 

come  to  be  seen.  |  If  I  shall  [  be  hungry,  |  you  give  us  food. 

ba'irusi^        k!u'nusik!u        we'tk'i6       da'sidusi^        k!u'nusik!6285  12 

He  will  hunt  deer  |  and  I  shall  |  fetch  it  home,  |  he  will  go  to  get  salmon  |  and  I  shall 

(fetch  it  home). 

283  The  medicine-man  is  disgusted  with   the  scurvy  treatment  accorded 
him  and  swears  never  to  do  as  much  again. 

284  i.e.,   although   there   are  many   relatives  whose  hospitality   I   might 
claim. 

285  Probably   some  such   word   as  we'tlc*ie   has  been   omitted  here,   as 
lc!u'nusiTc!6  cannot  possibly  be  construed  with  djuduna'umdk* tfcf . 


182         University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 
djuduna'umak' Ik'  djudunauma'sk'  iwak'           wawitc'a'is'iklo 

Give  us  food!   |  You  give  us  food,  |  I  shall  pound  acorns 

2  k!unus-ik!6        t'u'haina*        we'atdus-ik!6r        klunu        maus-inu 

and  I  shall  |  do  similarly.  |  I  shall  fetch  it  to  (your)  house  |  and  |  you  will 

ma's-idja^        tlim'siniT        ma's-idjas-inu^        as-i        dlwi'klapdj 

be  glad,  |  O  daughter  I   |  You  will  be  glad  j  if  will  be  |  your  seeing  me  coming 

4  khmusinu       djo'dunau6       aidji       ya'nu       ma's-idjabanaumaV 

and  you  will  |  give  food  to  |  the  |  your  people,   |  they  are  glad  every  one  of  them. 

tsluppla'nnaimwa'damu^         grmaemwadacnuN         ts!umema'uya 

You  have  always  been  very  good  |  you  have  always  been  sensible,   |  being  good  person 

6   adji      wak  la'lp  !ainuv       gimaV 

the    |   your  husband,    |   he  is  sensible." 

klunus-inu      djudunauma^      aidji     ni'tte' ittemauniHc     k'u'- 

"And  you  will  |  be  given  as  food  |  the  |  my  hunted  (thing).  |  I  shall  surely  not 

8  yaugusiklo         daniNn«ma         t' u'hainasienur         dji         k'uwatc' 

I  whip  you,  |  you  shall  do  likewise  |  the  |  you  not  me 

da'itS'IinaiHs'       asindj       wat!ini'sie      a'tsasini^k'       adji      wae- 

scold  me."  |  "If  I  |  have  child  |  we  shall  go  off  ]  the  |  your  house. 

10  winu^      wak!una>      adji      wawPndj      klu'nus-iklo      wak!una'« 

Stay  |  the  |  my  house."  [  "And  I  shall  I  stay 

aidji      waewi'nu      wa'idu      nitts' it«sik  !6N      wa'it'u      a'bamap- 

the  |  your  house.  |  Now  |  I  shall  go  to  hunt."  |  "Now  |  we  shall  grow  old  together. 

12  ts-Jisini^k       dilaV  damaisik  !6r       be' dama'isinuv 

Perhaps  I  shall  die  (first),   !  perhaps  it  will  be  you." 

MARRIAGE. 

He  had  been  bringing  her  food.  (She  said  to  him,)  "I  do 
not  love  you."  (Her  mother  said  to  her,)  "I  like  him.  Take 
him  for  your  husband !  I  want  to  have  him  as  son-in-law.  I  will 
not  have  you  in  my  house,  you  shall  not  again  enter  my  house 
(unless  you  take  him  as  husband).  Let  us  get  food ! "286  (Then 
she  said  to  him,)  "We  shall  go  together.  I  love  you  very  much. 
To-morrow  we  shall  get  married.  Let  all  of  your  people  come 
here.  All  of  you  come  and  see  us,  and  stay  all  night !  I  have 
nothing  to  say  against  it.  I  do  not  know  what  (my  mother) 
says,  but  probably  she  will  be  very  glad  to  have  (you)  as  son-in- 
law." 


280  In  other  words,  the  mother  finds  it  hard  to  support  her  daughter  and 
is  only  too  glad  to  dispose  of  her  to  a  desirable  son-in-law. 


1910]  Sapir:  Tana  Texts.  183 

(Her  mother  said  to  her,)  "I  am  glad  that  you  have  taken 
him  as  husband ;  I  am  tired  of  feeding  you.  You  shall  go  home 
with  him  and  keep  house  with  him,  and  you  will  have  children. 
Truly  I  shall  come  to  see  you,  and  he  will  come  to  see  us.  When- 
ever I  am  hungry  you  will  give  us  food.  He  will  go  to  hunt  deer, 
and  I  shall  fetch  it  home.  He  will  go  to  get  salmon,  and  I  shall 
fetch  it  home.  Do  you  give  us  food!  You  shall  give  us  food, 
and  I  shall  pound  acorns.  I  shall  do  similarly  for  you.  I  shall 
fetch  them  to  your  house,  and  you  will  feel  rejoiced,  my  daughter ! 
Whenever  you  see  me  coming  you  will  feel  rejoiced,  and  you  will 
give  food  to  your  people.  Every  one  of  them  will  be  glad.  You 
have  always  been  very  good,  you  have  been  sensible.  Your  hus- 
band is  a  good  man  and  he  is  sensible." 

(He  said  to  her,)  "And  I  will  give  you  as  food  whatever  I 
hunt.  Surely  I  shall  not  whip  you.  You  on  your  part  shall  not 
scold  me."  (She  said  to  him,)  "If  I  have  a  child  we  shall  go 
off  to  your  house.  Stay  now  in  my  house."  (He  said  to  her,) 
' '  Yes,  I  will  stay  in  your  house.  Now  I  shall  go  out  hunting. ' ' 
(She  said  to  him,)  "Now  we  shall  grow  old  together.  Perhaps 
it  will  be  I  who  shall  die  first,  perhaps  it  will  be  you." 

XVI.    A  LOVERS'  QUARREL. 
s-uwa'287       ha' da'iwauk  !urndj       dima'n«aiguk  Junuk'        fa'rt- 

"S'uw&'l    |   May  I  dream  1    |  Would  that  you   (pi.)   might   |   eome! 

k'i«     waiema'ip  !aw«hanuk'     k'uyau     k!u'tdjoe     ya^288     badja'l-  2 

You  thought  that  you  were  |  not  being  |  to  love  |  any  one."  |  "Greatly 

mau       k!u'tdjueasiwa>m        nagundj        ni'k'i*       k'u"damaik!- 

I  love  you,  |  therefore  I  |  come."  |  "Perhaps  not  you  me 

wadj       k!u'tdjueadj       tc!ahaea'iw«hawam«       a'ipla       kJunundj  4 

you  love  me."  |  "I  have  loved  you  |  for  long  time  |  and  I 

t' u'sasinigue    dlwa'im'djasasinigusik!6wavme    'ak'i'magar     aidji 

always  do  thus.   |   I  shall  always  come  to  see  you.    |   Pray  come   |   the 

wo'ttfk'  ini^k'       t'u'hainasinu6      k!unusik!6      t'u'haina*      ai'plit-  c 

our  house.  |  You  shall  do  likewise  |  and  I  shall  |  do  likewise.  |  After  some  time 

sag        atda'ptslisini'k'        i'dja'tgadaya^u        k'unu'sindj        I"- 

we  shall  go  together."    |   "Pray  let  me  grow!    |   not  yet  I  am   |   be  grown  up." 


*87  gee  note  310. 

288  Or:  fc'u  Jc!u'tdjueayau  ya\ 


184       University  of  California  Publications  in  Am.  Arch,  and  Ettm.  [Vol.  9 
djatei      de'djibatdis     aidji     mna^ntc'      k!unusik!6    a'uwilyame 

"She  already  knows  it  |  the  |  my  mother  |  and  I  shall  |  I  stay  with  you 

2  klunusinu      t'u'hainasewadj289      waeyusindj       'a'ldjasa'dama'i- 

and  you  shall  |  you  shall  do  likewise  to  me."   |   "I  am  afraid  [  perhaps  you  will  throw 

me  away. 

siwiTdj       malla'p  lamaut' inu       klunundj      k'u'       gima6      k!u- 

They  say  you  are  bad   |   and  I   |  not  |  think   (so)    |   and  you  will 

4  nusinue       nitc'i't*1       danema'u       gayap' a'usiwadj       klunundj 

go  off  to  hunt."    |    "Much    |    you   talk  to   me    |    and   I   am 

be      'a'up!amac     t'u'masiklundj     k'u'mahadanu      gi'mamauyar 

be  he  who  |  speak  right.  |  I  do  not  know  what  I  shall  do.   |  Not,  as  it  turns  out,  are 

you    |    being-sensible  person. 

6  tc  lupp' a'usik  !6wame      tcupeli'casik!6waNme      k'u'yaugu      wayu6- 

I  shall  be  good  to  you,  |  I  shall  dress  you  well.  |  Do  not  |  be  afraid  of  me. 

ma^itc'        atc'i'mah        aidja'na290        t'i'emaitt?       t' i'psp' awadj 

What  is   |  the,  pray,   |   that   (you)  say  it  for?   |   You  should  have  told  me 

8  aigi      «a'ip!ax      waiema'ip  !ak  !unu      ba'iguyau      'adieyu'ts      ai 

at  it   |  long  ago.   |   Perchance  you  think  that  you  are   |  being  one.   |   Many  are   |  they 

plutdiV;         k!u'nusik!6         a'uwibalmit' gue         waiema'is-iwatc' 

women,  |  and  I  shall  |  pick  up  any  one.  |  You  think  in  regard  to  me 

10  maus       gala'yauyi       badja'lmau       dapbu'sasindj       t'I'k!unuv 

'He  will  be  |  crying'  ?  |  'Greatly  |  I  am  pretty',   |  perchance  you  say. 

dapbu'samaugum       u'ldjasaha^ndj       atc'i'gadap'       aidji       I't- 

Indeed  being  pretty  |  I  have  thrown  them  away.   |  What,  pray,  would  be  |  the  |  my 

doing 

12  da^ntc'      aidju      k'uwadj      k!u'tdjueaMj      k!u'nusik!6      '6'ni- 

the  your  |  not  you  me  |  you  love  me?  |  And  I  shall  |  try  (another)  one. 

nawaiei       k'usi       de'wai6       aigitcf        k!u'na'p!diw       t'i'pklu- 

'He  will  not  |  see  |  to  the  |  women,'  |  perchance  you  say  to  me. 

14  waHc'      k'u'sinu8      gima6      a'idji      gi'mamauenrtc'      'adiyu'ts 

Not  you  |  know  |  the  |  my  thought.  |  Many  are 

aidji      ^ma'yariwintc'       aidji      marl'emiyaunitc'      aidji      dit- 

the  |  my  brothers  |  the  |  my  sisters  |  those  who  |  help  me 

16  €i'mmarima'isiandj       asindj       wawu'lwaudibilea       'ariyu'ts      ai 

if  I  |  go  anywheres  to  woo.  |  Many  are  |  they 

Iwaena'it!inis       aidji       p' a'iganasiyariwi'ntcx 

nephews  and  nieces  |  the  |  my  sister's  children." 


280  t*  u'haina* ddj  would  be  more  correct. 

290  This  form  is  very  obscure ;  perhaps  it  should  be  aidju  ' '  the  your, ' 
na  "is  it  not?" 


1910]  Sapir:  Tana  Texts.  185 

A  LOVERS'  QUARREL. 

"S-uwa!  May  I  dream  of  him  !  Would  that  you  might  come. 
You  thought  that  you  would  not  love  any  one."  (Her  lover  has 
come  and  says  to  her,)  "I  love  you  very  much,  that  is  why  I 
have  come."  ''Perhaps  you  do  not  love  me."  "I  have  loved 
you  for  a  long  time,  and  I  shall  always  do  so.  I  shall  always 
come  to  see  you.  Pray  come  to  our  house,  and  I  shall  do  like- 
wise. After  a  while  we  shall  be  married. "  "  Pray  let  me  grow. 
I  am  not  yet  grown  up. "  "  My  mother  already  knows  about  it, 
and  I  shall  stay  with  you,  and  you  shall  do  likewise  to  me." 
(She  said,)  "I  am  afraid  that  you  might  abandon  me.  They 
say  that  you  are  a  bad  fellow,  and  I  did  not  know  about  it.  You 
shall  go  off  to  hunt."  "You  talk  too  much  to  me,  and  it  is  I 
that  speak  rightly.  I  do  not  know  what  I  shall  do.  You  are  not. 
it  seems,  a  sensible  person.  I  shall  be  good  to  you,  I  shall  give 
you  good  clothes.  Do  not  be  afraid  of  me !  "Why,  pray,  do  you 
speak  thus  ?  You  should  have  told  it  to  me  long  ago.  Perchance 
you  think  that  you  are  the  only  one.  There  are  many  women, 
and  I  shall  take  any  one.  Do  you  think  about  me,  'He  will 
cry'?  Perchance  you  say,  'I  am  very  pretty.'  Indeed,  I  have 
abandoned  a  pretty  one.  What,  pray,  should  I  do  if  you  do  not 
love  me?  I  shall  try  another  woman.  Perchance  you  think 
about  me,  'He  will  not  find  any  women.'  You  do  not  know 
what  I  have  in  mind.  I  have  many  brothers  and  sisters  who 
would  help  me291  if  I  go  anywheres  to  woo.  Many  are  the 
nephews  and  nieces,  my  sister's  children." 

XVII.    CHILDBIRTH  AND  DEATH. 

yo'hais     wap€     a'idji     wak  Ja'lp  !ayauenirtc'     maus-     'a'iklu- 

"She  is  pregnant.  |  Watch  |  the  |  my  wife.  |  She  will  be  |  being  sick. 

yau      ma'kla'pdu6      aidji       ni'na      t' i'psiwantc'       'a'ikhisasi-    2 

'Go  to  bring  her   |   the   (my)    |   mother!'    |   she  tells  me.   |   She  is  always  sick 

niguma6    a'igitc'       basi'yauna      klunundj      waeyu'ei      klu'nu- 

in  the  |  being  night  |  and  I  am  |  be  afraid.  |  And  I  shall 


With  the  payment  for  a  bride. 


186       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
sik!6      k'u      nibi'M      wak!una'sasinigusik!6'ea      k' u'yaugusinu 

not  |  go  about,  |  I  shall  always  stay  home.  |  'You  shall  not 

2  nibi'l6      t' i'psiwandja      da'nemauna      mo'maea      Tdja'nma' da- 
go about,'  |  she  said  to  me.  |  Much  |  she  is  wont  to  eat,  |  it  will  perhaps  grow  too  fast. 

maisiei       'a'ha       k'u'dama'ima       goef       aidji       mo'yip!amaue- 

"YeBl   |  It  seems  she  is  wont  not  |  to  hear  |  the  |  my  teaching  her. 

4  niHc'        k'         i'dabiyau        t'i'mandj        k'u'yaugu        daduli'l6' 

Her  |  going  out  of  house  |  I  am  wont  to  say  |  'Do  not  |  turn  to  look  back 

adji      '  I'rabiyauemi      'u'nnamaidjip!asic      a'igidje^      k'u'yaugu 

the  |  your  going  out  of  house!   |  It  will  imitate  |  to  that.  |  Do  not 

(>  da'wemau       m6Ve       I'dja'nmak!unur        ga^a'-n^        t'ibiyauwa^ 

much  |  eatl   |  Your  (child)  might  grow  too  quickly.'  "   |  She  cried  |  having  been  told. 

k'u'p'awadj        t'i'pdj         aigidje        k'u's        k!a'p!aea        aidji 

"You  should  not  me  |  you  tell  me  |  in  that  way,  |  not  is  |  feel  pain  |  the 

8  mak!ivndj 

my  back." 

k!unimet'      a'ikJusindj      t'i'e      daumis-i'dibalet' e      ma'kla'p- 

And  she  was  |  "I  am  sick"  |  say.  |  Four  days  elapsed  |  be  gone  after 

10  duwa*      ai      k!u^      k'u'sints-'       i"djahatgutdisivntc'       dane- 

he  |  medicine-man.  |  "I  am  not.  |  I  am  now  tired  out  and  good  for  nothing.  |  Much 

man         wi'yamauwa^ndj         k'u'sinuk'         de'djiba*         a'imik' 

you  (are)  doubting  me.  |  You   (girls)  not  |  know  |  you  (pi.)  ; 

12  'adibamaru       aitc'        mo'yip^ayauniHc'       be'mandj       gapla'ue 

being  old  |  the  |  my  giving  advice,  |  that  is  why  I  am  wont  |  to  speak  to  her 

aidje     dima'neaigup'  a6     ea'uwik!apel     nik' i'tdiw6^      ai     klu'tc 

that.   |  Would  that  she  might  |  take   (my  advice)  to  herself!"   |   He  had  come  |  he  | 

medicine-man. 

14  atc'i'gadas       aidji       t'6'eandjaN        k' u'maenindj        de'djibaeav 

"What,  pray,  shall  be  |  the  |  my  doing  to  her!  |  I  have  never  been  wont  |  to  know  it." 

kVlt!adak!iwet'       'ehe'c       atc'I'h       adji       t'6'eanigi'       i'wiei'e 

She  was  extremely  dry.  |  "Well!  |  What  is  |  the  |  our  doing  to  her!  |  Do  you  (women) 

press  upon  her  belly  with  your  hands! 

16  waeyu'simadjandja        daVmau       mo'yiplamandja       sl'mahat- 

I  am  rather  afraid.  |  Much  |  I  am  wont  to  counsel."  |  "Indeed  give  me  some  to  drink 

gummaeadj      ai      xav 

it  |  water!" 

18         am  djidja'ma*     p!urr       klunus       wa'k!balc       am       'adii'- 

"Let  me  see  1  |  Give  her  as  seat  |  supporting  sticks  |  and  she  will  |  arise.  |  Let  me 

see!    |   Go  clear  around 

djil€      ai       wa^w;1      wa'i      mausindj       dila'uyau       ai      t*Vnet 

it  |  house!"  |  "Alas!  |  I  shall  be  |  dying,"  |  she  |  she  said. 

20  'ani       ne'4il«       k'u'yaugu      e'djauri6      ku'maenu      a'uwik!apei 

"Let  me  see!  |  Step  out,  |  do  not  |  feel  worried!   |  You  are  not  wont  |  to  take  (my  ad- 
vice)  to  yourself. 


1910]  Sapir:  Yana  Texts.  187 

aidji         de'djibayaunitc'         be'nitc'         t'i'mae         u's-I'djamau 

The  |  my  knowing  it  |  that  is  why  I  am  |  wont  to  say."   |  Being  twice 

badji'M'      aik'      wa^w?1      gitla'p'atdis    ai      'aha'limir      gaya's 

she  ran  around   |   her    |   house.    |   He  now  gives  omen   |   he   |   fox,    |   he  talks 

ai      'aha'limir       hana'ip  ladibi'lk' i«a      k!ununet'       djo'maip  lat- 
he |  fox  I  when  it  was  yet  before  daybreak.  |  And  she  was  |  again  sit  down  and  hold  on 

to  supporting  sticks. 

duwaldi6 

'e      atc'I'h      adji      t'u'hawam6      djawa'dibil€t'       ai 

"O  |  What  is  |  the  |  my  having  done  to  you?"   |  He  wept  in  woods  |  he  |  man. 

'u     ni'ts-djae     ai     dji'gal     yu'magat'a     ts!i'mts!imic     badja'u-  6 

"Now !   |  go  up  |  it  |  mountain  1    |  pray  build  fire,   |   spruce  twigs  |  break  them  and, 

pray,  put  down 

rimagat'        k!un        u'es-imagat'        yu'eatdi?iet' e        djidji'nnidi- 

and  |  pray  get  pine  needles!"  |  He  now  built  fire,  |  he  flew  about  busily  at  his  work 

biM'      bats-dja'igumauk'       aik'       djukJu'tts!1      a'ya      'as-u'ts--  8 

his  being  very  joyful  |  his  |  heart.   |  That  one  |  who  had  gone  away  off 

s-ax      u      «ai      yu'eaw      aiyer      mdu'k'itt«t'       I't'a'u      basik'i 

is  |  he  |  building  fire  |  he  yonder.  |  He  came  back  home  |  at  middle  |  when  it  is  night. 

t'  6ema'simarx       dlla'ubitdjaV       k'  u'ls-itdiV       dima'neaiguttet'    10 

"How  did  it  get  along  with  her?"   |  "She  is  about  to  die,   |  she  is  all  dried  up."   |   Sud- 
denly she  was 

dila'ue 

die. 

CHILDBIRTH  AND  DEATH. 

"She  is  pregnant.  Wait  by  my  wife.  She  will  be  sick. 
She  tells  me,  '  Go  and  bring  my  mother ! '  She  is  always  sick  in 
the  night,  and  I  am  afraid.  I  shall  not  go  about,  I  shall  always 
stay  at  home.  'You  shall  not  go  about,'  she  says  to  me.  She 
eats  too  much,  perhaps  her  child  will  grow  too  fast."  "Yes!" 
(said  her  mother).  "It  seems  she  never  listens  to  what  I  tell 
her.  Whenever  she  goes  out  of  the  house,  I  say,  'Do  not  look 
back  when  you  go  outside.  Your  child  will  imitate  that.  Do 
not  eat  too  much.  Your  child  might  grow  too  quickly.'  '  She 
cried  when  she  was  told  that.  "You  should  not  tell  me  that. 
I  do  not  feel  any  pain  in  my  back. ' ' 

Now  she  said,  "I  am  sick."  Four  days  elapsed,  and  the 
medicine-man  was  sent  for.  (Her  mother  said,)  "I  can  do  no 
more.  I  am  tired  out  now  and  good  for  nothing.  You  always 
greatly  doubt  what  I  say.  You  girls  do  not  know  anything. 
Being  old,  I  give  advice.  It  is  I  that  always  speak  about  that. 


188       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

Would  that  she  took  my  advice  to  herself!"  Now  the  medicine- 
man came.  '  '  What,  pray,  shall  I  do  to  her  ?  I  do  not  know  what 
to  do  (in  such  cases)."  She  was  very  dry.  "Hehe'e!  What  shall 
we  do  with  her?  Do  you  (women)  press  upon  her  belly!292  I 
am  always  afraid,  carefully  I  give  counsel."  "Please  give  me 
some  water  to  drink!"  (said  the  pregnant  girl). 

'  '  Let  me  see  !  Give  her  supporting  sticks  as  a  seat,  and  she 
shall  get  up.  Go  clear  around  the  house!"  "Alas!  I  shall 
die,"  she  said.  "Step  out,  do  not  be  worried.  You  never  take 
my  advice  to  yourself.  I  know  what  I  say,  that  is  why  I  tell  it 
to  you."  Twice  she  ran  around  her  house.  Now  a  fox  gives  a 
bad  omen,  a  fox  talks  before  daybreak,  and  she  sat  down  again 
on  the  supporting  sticks. 

"Oh!  What  have  I  done  to  you?"  (said  her  mother).  The 
husband  wept  in  the  woods.  (Her  mother  said  to  him,)  "Now! 
Go  up  on  the  mountain  !293  Build  a  fire,  break  off  spruce  twigs 
and  put  them  down,  and  get  pine  needles  !  '  '  Now  he  was  build- 
ing a  fire.  He  flew  about  busily  at  his  work,  his  heart  being  very 
joyful  (with  hope).  Yonder  is  he,  who  has  gone  far  off  building 
the  fire.  He  came  back  at  midnight.  '  '  How  did  she  get  along  ?  '  ' 
"She  is  about  to  die,"  (said  her  mother).  "Her  mouth  is  all 
dry."  Suddenly  she  died. 

XVIII.    DEATH  AND  BURIAL. 

ma'dis-      badja'lmau      ma'dis-      t'a'pplas      maus-      dlla'u- 

"He  is  sick,   |  greatly  |  he  is  sick.  |  It  looks  as  if  he  |  will  be  |  dying. 

2  yau       k'u"damaisi        'I'dubal*        as-       k'u       Tdubal6       as- 

Perhaps  not  he  will  |  get  up  again.  |   If  he  is  |  not  |  get  up  again,   |  if 

da'umis-       ryu'yau6       bawa'urus-inug       ai       k!urM?       p'6'ts-!i- 

it  is  four  |  being  day,   |  you   (pi.)   will  run  after  him   |  him  |  medicine-man,   |  he  will 

suck  it  out  of  him. 

4  laus-i      djo'waus-inuk'        matts!eNM7        p'awa'tdja*       wa'klbal- 

You  will  offer  him  |  perforated  white  beads.  |  Wear  them  around  your  neck  !   |  He  will 

surely  get  up   and  start. 


gu'mmasi        mats!e'w        t'I'mae        aits-'        k!uruvw 

Perforated  white  beads  |  they  are  wont  to  say  |  the  |  medicine-men."   [  He  arrived, 


292  A  woman  in  confinement  did  not  lie  down,  but  was  always  seated, 
while  one  of  the  women  in  attendance  sat  behind  her,  gently  pressing  upon 
her  belly  in  order  to  hasten  the  delivery. 

293  Bound  Mountain  (Djiga'lmadu)  is  meant. 


1910]  Sapir:  Yana  Texts.  189 

bo'elawaldi'»ct'      ulma«et'      k'u'sintc'      mau      '  e'dubaleayauna 

he  puts   (beads)  down  on  ground.   |   He  smelt  them.   |   "Not  I   |   shall   |   causing  him  to 

get  up  again. 

maus-i      de'wairuhatgu'mmayauna      u'ls-atdis-       ai      mattse'wi     2 

I  shall  be  |  indeed  going  to  see  him  anyway.   |  They  already  smell  |  they  |  perforated 

white  beads." 


badu'ea«et'       djo'dubalet'eN       ga^la/w^'       waduwa'ldiyau      'a'l- 

He  arrived  running  back  home.  |  He  hung  up   (beads).  |  He  cried  |   sitting  down  on 

ground.    |    "Do  you    (pi.)    put   it  down  on   ground 

waldiwe*      xa'na      nik'i'tdis      ai      klu'wi      wawa'ldw^'       'e'    4 

water!   |  He  has  already  come  |  he  |  medicine-man."  |  He  sat  down.  |  "Well, 

t'  uhatgu'mmayauna    'e'k!met'     k'u's    mau    'I'dubalyauna    ulel'- 

I  shall  indeed  do  anyhow."   |  He  doctored  him.  |   "Not  he  |  will  |  getting  up  again.   |   I 

do  not  hear, 

sindja      djiru'siwandja      '  e'k  !itdiwet'      k  limits'       maus-      ba-    6 

I  am  beaten."  |  Now  he  doctored  |  and  he  (said),  |  "He  will  be  |  dying." 

ga'diwauk!iyaueayauna         gaela'eatdi/iet'         ya't'  ielama'tdi?i«t'  ey 

He  started  in  to  cry,   |  they  all  started  in  to  cry  with  him. 

badu'p'  auduruwiei       tT^'        ya'bak'  isieiN       k'u'sintc'        mau     8 

"Do  you   (pi.)  go  to  run  to  them!"  |  he  said,   |  "they  shall  all  move  here.   |  Not  I  |  will 

eo'leeayauna 

causing  them  to  be  ignorant." 

t  !u'Ihaena'ibak'  i     dlla'u«atdmet'      ya't'  Ielama'tdiuet'  e     'anu-  10 

Next  day  when  it  was  daylight  |  he  died.  |  They  all  started  in  to  cry  together.  |  "Go 

and  dig 

rue        ai        «6'baliya'uk!ainaV294        mits!bada'pts!iwie        aits-' 

it  |  grave!   |  Do  you  (pi.)  put  them  all  together  |  the 

ma'tts.'ew      aits-'       bat'i'lm      aits-'       ba'ni'nu      aits-'       wa'k'u  12 

perforated  white  beads  |  the  |  dressed  buckskin  blanket  |  the  |  dentalia  |  the  |  wa'k'u 

shell  beads 

aits-'      mi'yau      aits-'      e'mats-s-ugibanauma      aits-'      p'adi'ts!- 

the  |  apron  fringed  with  pine-nut  tassels  |  the  |  all  kinds  of  pack  baskets  |  the  |  trin- 

kets. 

k'1      'i'tdawi*      cu'wiyauna      '  e'mu^e'si^uga^     ha'ik!alditdinc-  14 

Do  you  make  |  burial  net  of  coarse  rope,   |  you   (pi.)  will  wrap  him  up  with  it."  |  Now 

he  was  washed, 


t'iwax       mi'ritdw^t'  iwar       yak'  i'tdwet'        aits-'        yav       'a'w- 

now  he  was  combed.  |  Now  they  moved  hither  |  the  |  people,   |  they  all  came  together 

w'dj  adapts-  lin^        di'lwaptsliyau        aits-        plu'tdiw        aits-'    16 

dancing  and  weeping  |  the  |  women  |  the 

I's-iio      aik'      tlinfs      gaela'yauk'i      aik'      ni'na      'i«yu'duwal- 

men  |  their  |  children  |  crying  |  his  |  mother.  |  He  was  lifted  down  and  put  away  in 

house 

sam'djarcet'iwax         mi^aiplayau'aH'          aits-'         yaN'          aik'    18 

now  weeping  over  him  |  the  |  people  |  his 


Liit.,  "digging-up  stones  (obal-  "to  dig  up"  and  Tda'ina  "stone"). 


190       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
ts-'i'gal     aik'      ni'n'a     k'u"damamet'      mo'el     wair     o'k'ui??^ 

father  |  his  |  mother.  |  Not  perhaps  they  were  |  eat.  |  Now  |  they  sewed  it  together 

2  aigi       s-e'mau 

to   it   |    deer-hide  blanket. 

wa'iruna'      tTnet'       a'mm295      t'  u'gummasi^u      dji      mo'- 

"Now!"  |  he  said.   |  "Amm!   |  indeed  yon  will  do  so  |  the  (my)   |  eating. 

4  yauna     k'u'yau      mbile     aits-'      ma't'yauna      kluninte'      ha'i- 

Not  being  |  go  about  |  the  |  sickness  |  and  I  am  |  go  about  alone 

dibilgu6       dji       ma'diyauna       k'u'yau       ma'die       aitc'       yav 

the  (my)   |  being  sick.  |  Not  being  1  be  sick  |  the  |  people 

6  wa'i^maip  lahantc'      mits  !k  !u'wi«auyauna      ma'uklunu      k'u'yau 

I  thought  I  was  |  having  good  medicine-man.  |  Perchance  you  will  |  being  not 

'iwa'iruei       6'walt'  daguse/enuk'        hala'ikieaN       p'a'uriwe*       ai 

go  to  get  wood?   |  You  will  just  go  ahead  and  bury  him  |  to-morrow  I   |  Do  you  (pi.) 

make  it  deep   |   it 

8  eo'baliyauk!aina      aits-'       mwa'djus-1      k'u'sintc'       mau      ga«- 

grave."  |  The  |  man  coming  from  south  |  "Not  I  |  shall  |  crying," 

la'yauna       tTn't'        k'        xa'gauw       waieyup.'a'iplaw^'        k' 

he  said.  |  His  |  flint  arrow-heads  |  he  inspired  fear  |  his 

10  xark'      biri'k'iah      aik'      t'u'djuw     aits-'      rna't'iyauna     k'u'- 

flints.  |  "Where  is  its  |  its  |  that  it  always  does  |  the  [  poison  ?  |  Not  I 

sintc'        giemu'ip!ae*       dji        maya'uyau       yu'p'a'gi        aits-' 

have  intention  of  eating  |  the  (my)   |  getting  to  eat  |  tears,"  |  the 


12  yo'elai       be'w^'       gaya>e      owa'ldise^u       balo'rp'aea      ya'm'- 

brave  warrior  |  it  was  who  was  |  speak.  |  "You  will  bury  him  |  at  noon,   |  perchance 

they  have  nearly  all  come. 

djammak!ueix      dawcraa'una      mi'eaip!at<ix      mu'djaupla      mi'e- 

Being  many  |  they  weep  for  him,  they  say,  |  chief  |  he  weeps  for  him,  they  say, 

14  aip!at'ix      badja'lmauna      mlk.'a'it'i      k'u't'sasina      dji      k!u'- 

greatly  |  he  is  angry,  they  say.  |  He  forgets,  does  he  not?  |  the  |  my  medicine-man. 

wieyau^idja*      'iwi'lmi      k'u'siklo      gaela'ea      ya't'balwiei 

All  alone  |  I  shall  not  |  cry.  |  Do  you  (pi.)  start  to  go!" 

16         'o'gut'ba'leatdinff       6'mulmaru      aits-'       p'adi'ts!gibanauma 

They  took  him  up  and  carried  him  |  wrapped  up  |  the  |  all  sorts  of  belongings 

aits-'         civwa         aits-'         ma'weni         aits/         s-e'maubanauma 

the  |  arrows  |  the  |  bows  |  the  |  all  sorts  of  blankets. 

18  wa'it'u      ya'walditdiwet'       aik'       6'baliyauklai      we'walditdiwft' 

Now  |   they  were  down  already   |   his   |   grave.   |   They  now  brought  him  to  grave, 

bo'djamaritdmet'        'u'«        ga€la'€a        tTw6^        aik'        umaya' 

they  now  put  him  down  into  grave.  |  "Now!   |  cry!"  |  he  said.  |  His  |  brother 


-8r>  Expressive  of  anger. 


1910]  Sapir:  Tana  Texts.  191 

p'e'marm«t'      aigi      muk!ula'mat'u      I'ts!u'ldulauwet'iwa      k'u'- 

he  lay  down  in  grave   |  at  it   |   grave-place,   |  he  was  pulled  out  back  again.   |   "Do  not 

yaugu      gaela'ea      niel'samuigusienuma^      di'lwaptsliyau      eaits/     2 

cry,   |  you  will  soon  go  after  him."   |  Dancing  and  crying  among  themselves  |  the 

klu'na'pldiw      im'caip!aiyaueaH'       u'lwaldicaiyau      xav       aik' 

women  |  now  weeping  for  him  |  putting  down  on  ground  |  water   |  his 

u'xaumauk'i        wairuna        ts-Iups-ina'        tTfl-'t'         'a'niklara     4 

being  east.  |  "Now,  is  it  not?  |  it  is  good,  is  it  not?"   |  he  said.   |   "Let  me  see! 

ma'  p'  i'tk  !araear      aits-'      ma't'iyauna      t'  i'phawatc'       basl'yau- 

Fail  to  find   it    |    the  poison  !    |    You   said  to  me    |    in   former  days, 

haha      k'  u'yaugusienu      gaela'ea      t'i'phawadja      kluni      t'ii'-    6 

'You  shall  surely  not  |  cry,'   |  you  said  to  me,  |  'and  |  always  do  so.'  " 

sasinigueix 

aik'      ni'nax      ya'rim'  gmt^'       a'igidjern'k'"      6'baliyauklai-    8 

His   |   former  mother   |   she  stayed  all   night  in  vicinity    |    in   that  vicinity    |    grave- 

place. 

matu       ya'batsatdm^'       aik'       wawi'mat'u       k'u'sintc'       mau 

They  all  now  went  oft  back  |  his  |  house-place.  |   "Not  I  |  shall 

waduwu'lyaunaN        'a£wi'ri6        ai        waW        aik'        s-i'lgiyau  10 

stay  longer  in  house.  |  Burn  it  up  |  it  |  house!"  |  His  |  ropes 

aits-'        p'adi'tslk'1        6'ewibariwet'        'afwi'di*       ai        mo'yau 

the   |   all  sorts  of  belongings   |   they  burnt  them  all  up.   |    "Burn  it  up   |   it   |   eating!" 

'  6/ewidibatdmet'     ya'na'idja7iet'      '  a'ttc'  iwe'  na'igusienugax     k'u'-  12 

They  now  burnt  it  all  up,  |  they  moved  elsewhere.  |  "You  (pi.)  will  go  to  hunt  for  other 

food.    |    Not   I   was 

hantc'       mau        ba'iwauguyauna       k'       dja'lmau       k'       mo'- 

about  to  |  eating  without  him  |  his  |  laughter  |  his   |  eating." 

'' 


yauna      ya't'  ileama'iyau      basik'i6      dlma'neaiguwef       'adu'k'i*  1* 

They  all  crying  |  at  night  |  suddenly  she  was  |  come  back 

ai      klunea'marifmiplaha^      k'       mo'yaueat'       ba'wisak'i      ha'- 

she  !  former  old  woman  |  their  |  now  eating  |  when  it  was  dark.  |  "Do  you   (pi.)  eat 

after  weeping! 

rnariweea      t'  u'gummasi'enigi      dji      baga'diwauk!iyaueayauenigi  16 

Indeed  we  shall  do  |  the  |  our  dying, 

mauklu'nigina      dju'ltclunnaiyauna      k!a'enais     aits-'       baga'- 

perchance  we  shall,  is  it  not?  |  living  forever.  |  It  is  close  |  the  |  dying. 

diwauk!iyaup!a«ayauna       kluni       dju'nmaewip!awieie       yats!-  18 

And  |  do  you  (pi.)  procure  food  for  yourselves!  |  go  to  river, 

gi'lwi'i      da'siwi«i      k'u'si      t'inet'       k'u'sintc'       mau      di'di- 

catch  salmon!   |  It  is  not!"  |  he  said,  |  "I  not  |  shall  |  hurrying. 

yagalyauna      a'ha      da'sisienigi      ti'phawandja      maus-i      ga<-  20 

'Yes,   |   we  shall  catch  salmon,'   |  he  said  to  me.   |   I  shall  |   crying,  if  you  please. 

la'gadayauna      a'imisk'i      mo's-ik!6ea^ 

Soon  I  I  shall  eat." 


192       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
gaya'wct'       ai       mu'djaupla      tu'magara*      tT?iet'       wa'm- 

He  spoke  |  he  |  chief.  |  "Pray  do  it!"  |  he  said,  |  "pray  wait  for  him 

2  magart'«a      k'       'I'yamadiO      de'djibasi€i      t'i'pt'iwandja      t'T.'- 

his  |  trail-place.  |  He  will  find  out.   |  He  has  been  talking  about  me,  they  say,  |  that  is 

what  he  has  been  saying. 

daigadasir      a'ha      gl'masiei      wa'imaiplas-      gfmayauna      gi'- 

Yes,  |  he  will  know,  |  he  thinks  he  is  |  having  sense.  |  I  have  sense 

4  masintc'        aits-'        mu'djaupla        k'        gi'mamauna        wa'iru 

the  |  chief  |  his  |  sense.  |  Now 

t'i'muimadjayauna      bik!a'mmae      be6      dji      k!u'wieyau€nidja 

I  shall  soon  speak  out.   |  He  was  wont  to  be  to  myself  |  that  one  who  is  |  the  |  my 

medicine-man. 

6  djidja'mmagara6       tTwet'        ma' la'umagat' e        gi        ma'ltc'i 

Pray  shoot  him  I"  |  he  said,  |  "pray  take  him  out  |  at  |  brush, 

apdji'magara6 

pray  kill  him." 

8         we'k'iw^t'      aitc'      yiT      aigitc'      wark'u      aigitc'      ba'nl'n" 

They  brought  |  the  |  people  |  at  the  |  wa'k'u  beads     |at  the  |  dentalia 

aigitc'       matts!exw>      wa'c      aitc'       tTwet'       waea'tdi?iet      aigi 

at  the  |  perforated  white  beads.  |  "Pound  |  these  herel"  |  they  said.  |  Now  he  pounded 

them  |  at  it 

10  eo'balyauk!aimat'u        k'u'sintc'        de'djiba6       nagu'ntc'        k'u 

grave-place.  |  "Not  I  |  know,  |  therefore  I  |  not 

nik'i*       yu/eayau       aigitc'        mart' banui'yaubanauma       aigitc' 

come."  |  Building  fire  |  at  the  |  every  summer  |  at  the 

12  mo'yau 

eating. 

DEATH  AND  BURIAL. 

' '  He  is  sick,  he  is  very  sick.  It  looks  as  if  he  is  going  to  die. 
Perhaps  he  will  not  recover.  If  four  days  have  elapsed  and  he 
has  not  recovered,  you  will  run  to  get  the  medicine-man,  and  he 
will  suck  the  sickness  out  of  him.  You  will  offer  him  as  pay  per- 
forated white  beads.  Wear  them  around  your  neck.  Surely  he 
will  get  up  and  start  hither,  for  medicine-men  always  like  per- 
forated white  beads."  He  who  had  been  sent  arrived  (at  the 
medicine-man's  house)  and  put  the  beads  down  on  the  ground. 
The  medicine-man  smelled  them.  "I  shall  not  be  able  to  make 
him  recover.  I  shall  indeed  go  to  see  him  anyway.  The  per- 
forated white  beads  already  have  an  odor. '  '29°  He  ran  back  and 


296  i.e.,  they  already  smell  of  death. 


1910] 


Sapir:  Yana  Ttxt*. 


193 


arrived  home.  He  hung  up  the  beads  and  cried,  sitting  down  on 
the  ground.  "Do  you  put  water  down  on  the  ground.  The 
medicine-man  has  already  come."  The  medicine-man  sat  down. 
"Well,  I  shall  try  to  do  what  I  can."  He  doctored  him.  "He 
will  not  recover.  I  do  not  understand  what  to  do,  I  am 
beaten."297  After  he  had  finished  doctoring,  he  said,  "He  will 
die."  (The  sick  man's  father)  started  in  to  cry,  and  they  all 
wept  with  him.  "Do  you  run  to  bring  them  hither!"  he  said. 
"They  shall  all  come  here.  I  do  not  wish  them  to  be  ignorant 
about  this." 

On  the  following  day,  at  daybreak,  he  had  died.  They  all 
started  in  to  cry  together.  "Go  and  dig  the  grave!  Do  you  put 
together  the  perforated  white  beads,  the  dressed  buckskin  blanket, 
dentalia,  wa'k*u  shell  beads,  aprons  fringed  with  pine-nut  tassels, 
various  pack-baskets,  and  trinkets.  Make  a  burial  net  of  coarse 
rope,  and  wrap  him  up  in  it."  Then  they  washed  him  and 
combed  his  hair.  The  people  all  came,  came  together,  dancing 
and  weeping,  women,  men,  and  their  children,  while  his  mother 
cried.  He  was  lifted  down  and  put  away  in  the  house,  while  the 
people  and  his  father  and  mother  wept  over  him.  They  did  not 
eat  anything.  Now  they  sewed  together  the  deer-hide  blanket. 

"Now!"  said  (his  father).  "Amm!298  Don't  think  that 
you  will  continue  to  eat.  There  is  no  sickness  going  about,  and 
yet  I  am  the  only  one  going  about  that  has  sickness.  Since  the 
people  were  not  sick,  I  thought  I  had  a  good  medicine-man. 
Perchance  you  think  you  will  not  go  to  get  wood!"299  (Thus  he 
spoke  to  himself).  "You  will  just  go  ahead  and  bury  him  to- 
morrow !  Do  you  make  the  grave  deep ! "  (he  said  to  the  people) . 
There  was  a  man  from  the  south300  who  said,  "I  do  not  intend 
to  cry."  He  had  flint  arrowheads  and  inspired  everyone  with 
fear.  "Whence  is  the  poison  that  is  always  acting?  I  have  no 
intention  of  eating,  of  eating  my  food  with  tears."  It  was  the 


287  I.e.,  I  can  not  cope  with  the  disease  spirit. 

2»8  He  angrily  apostrophizes  the  medicine-man,  whom  he  suspects  of 
having  magically  "poisoned"  his  son. 

2»9  The  implication  is  that  he  will  murder  the  medicine-man  when  he 
unsuspectingly  goes  out  into  the  brush  for  firewood. 

300  This  man,  named  Wa'it'  awasi,  was  said  to  be  a  brave  warrior,  a 
yo^laina. 


194       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

brave  warrior  that  spoke  thus.  "You  will  bury  him  at  noon. 
Probably  nearly  all  have  come.  They  say  that  there  are  many 
weeping  for  him,  they  say  the  chief  weeps  for  him,  they  say  that 
he  is  greatly  angered.  My  medicine-man  forgets,  does  he  not? 
I  shall  not  be  the  only  one  to  cry.301  Do  you  all  start!" 

They  took  him  up  and  carried  him,  all  sorts  of  belongings 
being  wrapped  up  with  him — arrows,  bows,  and  various  blankets. 
Now  they  had  all  moved  down  to  his  grave.  They  brought  him 
down  to  the  grave  and  put  him  into  it.  "Now!  Cry!"  said  he. 
His  brother  lay  down  in  the  grave,  was  pulled  out  back  again. 
"Do  not  weep,  you  will  soon  follow  him."302  The  women  all 
danced  and  cried,  weeping  for  him,  putting  down  water  on  the 
ground  to  the  east  of  him.  "Now  it  is  well,  is  it  not?"  he  said. 
"Let  me  see!  Go  ahead  and  fail  to  find  the  poison.303  In  for- 
mer days  he  said  to  me,  'Surely  you  shall  have  no  cause  to 
weep,  and  thus  it  will  always  be  with  you.'  That  is  what  he 
said  to  me." 

The  dead  man 's  mother  stayed  there  all  night  near  the  grave. 
Now  the  people  all  moved  off  back  to  his  house.  "I  shall  no 
longer  stay  in  the  house.  Set  the  house  on  fire ! ' '  They  set  on 
fire  his  ropes  and  all  his  belongings.  "Set  the  food  on  fire!" 
They  set  everything  on  fire,  and  moved  on  to  another  place. 
"You  all  will  go  to  get  other  food.  I  did  not  think  that  I  would 
ever  be  without  his  laughter  when  eating. ' '  They  were  all  weep- 
ing at  night,  when  suddenly  the  old  woman  came  back.  Now  at 
night  they  started  in  to  eat.  "Do  you  all  eat  after  weeping! 
Truly  we  shall  all  die;  we  shall  not  live  forever,  is  it  not  so? 
The  time  of  death  is  near  at  hand.302  Do  you  all  procure  food 
for  yourselves!  Go  to  the  river  and  catch  salmon.  No!"  he 
said,  "I  shall  not  hurry  (to  eat).  'Yes,  we  shall  catch  salmon 
(for  you),'  he  used  to  say  to  me.304  I  shall  cry  yet  a  while,  if 
you  please.  I  shall  take  food  soon." 


soi  In  other  words,  the  medicine-man 's  folks  will  weep,  for  he  shall  not 
escape  with  his  life. 

302  This  sort  of  consolation  seems  to  be  rather  Christian  than  Indian. 

sos  He  is  again  angrily  apostrophizing  the  medicine-man.  ' '  You  will 
fail  to  find  it,  will  you?" 

so*  He  remembers  how  his  son  used  to  say  to  him,  ' '  Don 't  bother  about 
getting  salmon.  I'll  attend  to  that  myself." 


1910]  Sapir:  Tana  Texts.  195 

The  chief  spoke.  ' ' Pray  do  it  now ! "  he  said  (to  the  warrior) . 
"Lie  in  wait  for  him  on  his  trail.  He  will  find  out!  They  say 
he  has  been  talking  about  me,  that  is  what  he  has  been  saying. 
Yes,  he  will  know !  He  thinks  that  he  has  sense.  I  have  sense, 
the  sense  of  a  chief.  I  shall  soon  speak  out  my  mind.  Though 
he  was  my  medicine-man,  pray  shoot  him !"  he  said.  "Take  him 
out  into  the  brush  and  kill  him!" 

The  people  brought  wa'k'u  beads,  dentalia,  and  perforated 
white  beads.  "Here!  Pound  these,"  they  said.  He  pounded 
them  at  the  grave.  ' '  I  did  not  know  about  it,  that  is  why  I  did 
not  come,"  (they  said).  Every  summer  they  burn  food  (at  the 
grave) . 

XIX.    BETTY  BROWN'S   DREAM. 

ha'da'iwauneharntc'          '  aiwi'laun'hand  j         ai         djitc!a'ue 

I  dreamt.  |  I  went  off  eastward  across  |  it  |  dry  creek, 

plale'wifinigui^e^x      aitc'       xa'       dats!ga'isa7teh      ai      plale'w  2 

it  was  all  covered  with  moss,   |  the  |  water,   |  it  was  green  |  it  |  moss. 

wa'ir        Vdja'nwehandj        aits-'        Tya        wairu        wfik!\v;i'l- 

Now  |  I  went  north  |  the  |  trail.   |  Now  |  I  stood 

di?iehandj      aits-'       ima'l*11  4 

the  |  outside. 

'I'wule     t'i'wnehawantc'      al'sirak  laimau      «aitc'    Ts      t'u'- 

"Enter!"   |  he  said  to  me  |  being  all  white-haired  |  the  |  man.   |   She  also  did  so 

winigu««h        aitc'        marl'em'        lulma'iyaiwilmienex        djidja'-  6 

the  |  woman,  |  she  was  blind  in  one  eye.   |  She  offered  me  as  seat 

mawehawandj       aitc'       da'rik!u       waedja'irl       minitduwu'ls-;ip- 

the   |   ice   |   chair.*08   |   I  looked  inside  from  one  thing  to  another. 

tc  !wehaxntc'         da'rik  !uei'niguiene'x         djaxe\vu'ldienex         mo'-  8 

There  was  nothing  but  ice,   |  it  was  dangling.   |  "They  are  about  to  eat," 

bitdjas      t'i'*ne\x      'e'badjas      aigi     beT306      t'I'«nex      wa'irt'u 

she  said,   |  he  pulls   |  to  it  |  bell,"   |   she  said.   |   "Now 

wamarl'sinu6         wairu         'ibak!a'psiwaenuv         wamari'nehaNndj   10 

you  will  be  seated!   |  now  |  he  will  pull  you  np."  |  I  seated  myself. 

wairu      'e'baklapfatdi^nex      wak!una'«eh      ai       k!u'w      ai^-il  ••' 

Now  |  he  was  finished  pulling  up.  |  He  was  sitting  |  he  |  medicine-man  |  there, 


306  Lit.,  "sit-on-top." 

300  Borrowed,  of  course,  from  Eng.  bell. 


196       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
gaya'eatdienex       ci'tdjutek!ai       k!uru;       yo'elaiyauenexx       aici'- 

he  was  already  talking.  |  Rock  |  medicine-man,   |  he  had  white  down  net-cap,  |  he  was 
all  white  haired 

2  rak!aienerx        aik'         co'eliyarutc'         k!ununchantc'         waeyuy 

his  |  eyelids.  |  And  I  was  |  be  afraid, 

wawa'lditdmehandj       aidj      mo'yaimiHc' 

I  sat  down  |  the  |  my  eating. 

4         dlwa'iru6       aidji      m'enanue      u       eai      wakhma'w      iwu'l 

"Go  and  see  |  the  |  your  mother!   |  Ts  |  she  |  sitting  |  inside 

aiyev      k  !unu'wehandj      'agi't'p'a6      6'      uehadanuv      tlim'sina 

she  yonder."    |   And  I  was   |    go  into   next    (room)    to   south.    |    "O!    |   so  it  is  you,    | 

daughter!" 

6  dumma'nak!awwehawatc'        mo'rue       t'l^ne^x        k!unuwehantc' 

she  hugged  me.    |    "60  and  eat!"    |   she  said   |    and  I  was 

wawa'ldinehandj307    daharl'k!ueiniguienevx    be'hadanuega    a'kT« 

I  sat  down.  |  Everything  was  of  ice.  |  "So  it  is  you  is  it  not,  who  |  come, 

8  ila'uyana^      ya'iklunask'inik'      ts!uwcmau      p'aH'1      malla'p  la- 
cousin  I  |  We  are  living  |  being  good  |  place.  |  It  was  bad 

n*h        aidji    p'  adi'fl€hanirk'         ts- !upp  la'nnais        aidj        p'ad 

the  |  our  past  place.  |  It  is  very  good  |  the  |  place 

10  axitc'        da'i^au^nig-ui^s-       k!un       dats!ga'isa«a       ts!upp!a'n- 

here,  |  it  is  all  covered  with  flowers  \  and  |  be  green,   |  it  is  very  good." 

nais     k!uinmehandj       'Iga'iel       '  a'tduni'tdihaeniNk'        djleyii'te- 

And  I  was  |  be  overtaken.  |  "Let  us  go  back!"   |  I  slipped  down  northwards 

12  diiridjam?iehandj      ai      tlu'iyau      wairu     'aduni'tditdiw^a^ntc' 

it  |  left  side.   |  Now  |  I  started  to  go  back, 

k'u'7iehandj      'adu'm'dja6      'am'dj 

not   I   was   |    go  back  home    |    my  past  going  path. 


BETTY  BROWN'S  DREAM.308 

I  dreamt.  I  went  off  towards  the  east  across  a  dried-up  creek ; 
the  creek  bed  was  all  covered  with  moss,  it  was  green  with  moss. 
Now  I  went  to  the  north  along  the  trail.  Now  I  stood  on  the 
outside  (of  a  house). 

"Enter!"  said  to  me  a  man  whose  hair  was  all  white.     There 


SOT  Either  k !unune hantc*  is  to  be  struck  out,  or,  if  kept,  wawa'ldinehandj 
is  to  be  changed  to  wawa'ldi*. 

sos  This  dream  seems  to  be  the  result  of  a  mixture  of  Indian  and  Christ- 
ian ideas.  Possibly  it  owes  something  to  the  Ghost-dance  movement,  which 
reached  the  Yanas  from  the  so-called  "Chico  Indians,'-'  i.e.,  Northwest 
Maidu  of  the  Sacramento  Valley. 


1910]  Sapir:  Yana  Texts.  197 

was  also  a  woman  who  was  blind  in  one  eye.300  She  offered  me 
as  a  seat  a  chair  of  ice.  I  looked  from  one  thing  to  another. 
Everything  was  made  of  ice,  and  it  hung  down  in  icicles.  "It 
is  near  dinner-time,"  she  said.  "He  will  pull  the  bell,"  she 
said.  "Now  you  wrill  be  seated,  and  he  will  pull  you  up."  "I 
seated  myself.  Now  he  had  pulled  me  up.  There  was  a  medi- 
cine-man sitting  there,  talking.  The  medicine-man  was  made  of 
rock,  he  had  on  a  net-cap  of  white  down ;  he  was  all  white-haired, 
even  his  eye-lashes  were  white.  I  was  afraid.  I  sat  down  to  eat. 
(She  said  to  me,)  "Go  and  see  your  mother!  She  is  sitting 
inside  there  yonder. "  So  I  went  into  the  next  room  to  the  south. 
"  So  it  is  you,  my  daughter ! ' '  she  said,  and  hugged  me.  ' '  Go  and 
eat ! ' '  she  said,  and  I  sat  down.  Everything  was  of  ice.  "So  it 
is  you  who  have  come  here,  cousin !"  (said  another  woman  that  I 
recognized  as  Mary).  "We  are  living  in  a  good  place.  The 
place  we  lived  in  before  was  bad.  This  place  here  is  very  good, 
it  is  all  covered  with  flowers  aud  it  is  green.  It  is  very  good." 
And  then  someone  overtook  me.  ' '  Let  us  go  back ! "  I  slipped 
down  on  the  left  side  to  the  north.  Then  I  started  to  go  back, 
but  I  did  not  go  back  home  by  the  way  I  came. 

XX.    SPELL  SAID  BY  A  GIRL  DESIROUS  OF 
GETTING  A  HUSBAND. 

s-uwa'310     mini'tts!xayamaiguk!uwavdj      daduli'lk!unuN      dl- 

S'uwa' !   |  May  you  think  about  me  to  yourself !   |  May  you  turn  back  to  look !   |  Would 

that   I  might 

ma'neaigup'  andj       wa'kldibilk'       aik'       tc'umaY"       gaela'ts!-  2 

stand  his  |  his  |  eye-place!  |  I  just  cry  to  myself. 

xayagusi^ntc'     dlma'neaigup' ante'       de'wai*1     lyu'iyaubana^um* 

Would  that  I  might  |  see  him  ]  every  day  1 

t'u'sintc'      aidji      t'u'nu*     ha'da'iwaux      t'u'sintc'      klunundj  4 

"I  do  |  the  |  your  doing,"  |  one  who  has  dreamt  |  I  do  thus  |  and  I 

'i'tbal6      xana'ibak'i      klunundj      mini'tdibile      wairu      p'e'ts-- 

get  up  |  when  it  is  daylight  |  and  I  |  look  about.  |  Now  |  it  flutters 


so*  She   was    a   Wintun    woman,    named    K!ulo't'imateya,    whom    Betty 
Brown  had  known  in  life.    The  man  she  had  known  as  Wa'imayasu 

810  Spells  and  more  or  less  formulaic  utterances  in  general  are  intro- 
duced by  s-uwa',  of  unknown,  if  any,  significance. 


198       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
djaigus       aidji       djuk!u'tts!iNntc'        de'waiyaunitc'        me'klul- 

the  |  my  heart  |  my  seeing  him.  |  I  look  at  him  slantwise. 

2  waugusi^ntc'        djuduna'umasiwandj        aidji        tclatt'i'yatslk'1 

He  gives  me  |  the  |  trinkets 

klunundj       au'wiklap*1       klunundj       ai'+pJitsak'i       me'djat- 

and  I  |  take  them  |  and  I  |  for  long  time  I  wear  them  until  worn  out. 

4  tc!o«a 

SPELL  SAID  BY  A  GIRL  DESIROUS  OF  GETTING  A  HUSBAND. 

S-uwa' !  May  you  think  about  me  to  yourself !  May  you  turn 
back  to  look !  Would  that  I  might  stand  before  his  face !  I  just 
cry  to  myself.  Would  that  I  might  see  him  every  day!  I  do 
just  as  you  do.311  Sometimes  I  dream  of  him,  and  I  rise  when 
it  is  daylight,  and  I  look  about.  Now,  as  I  see  him,  my  heart 
flutters.  I  look  at  him  without  raising  my  eyes.  He  gives  me 
trinkets,  and  I  take  them,  and  I  wear  them  for  some  time,  until 
they  are  worn  out. 


XXI.    CURSE  ON  PEOPLE  THAT  WISH  ONE  ILL. 
s-uwa'       s-e'galtlimaya312        gabu'is-diklwawlHc'         dima'n6- 

S'uwfi'!  I  S'S'galtlimaya!   |  May  ye  speak  to  make  me  happy!   |  Suddenly  may  you 

(pl-) 

6  aigunuk'       gabi'tduwaxue      dlma'neaigunuk'     s-u'tdibavle      k'u'- 

experience  wherewith  you  curse  others!    |   Suddenly  may  you   |   drop  dead  |  not  being 

(proh.) 

gummayau       ma'di6       s-u'tdibalklunuV        dji        s-i'yau       dji 

be  sick!   |  May  you  drop  dead  |  the  |  drinking  |  the 

8  watduwi^ntc'       d!ma'n«aigunuk'       mits  I's-a'ba6      s-i'    dji      wat- 

my  blood!   |  Suddenly  may  you  |  all  perish!   |  Drink  |  the  (my)  blood! 

du'w313      bm's-ikloniHc'       k'u'klundj      Vik!uttc!atcl 

May  I  be  happy !   |  May  I  not  |  be  sick  in  any  way ! 


311  The  implication  is  not  clear.  Perhaps  it  means,  "May  you  love  me 
as  I  love  you ! ' ' 

sis  It  has  not  been  found  possible  to  get  at  the  significance  of  this  appar- 
ently formulaic  word.  It  would  seem  to  be  a  term  of  address  to  the  super- 
natural powers  concerned  in  man's  happiness  or  woe.  For  s-uwa'  see  note 
310. 

sis  Either  to  be  interpreted  as  s-l'e  dji  watdu*vt  "drink  (imper.)  my 
blood !  "  or  contracted  from  s-l'dj  dji  watdu'w  ' '  drink-me  my  blood !  "  As 
Betty  Brown  expressed  it,  "You  folks  are  always  mixing  up  my  blood 
with  your  coffee,"  i.e.,  "curse  me  and  wish  my  death." 


1910]  Hapir:  Yana  Texts.  199 


CURSE  ON  PEOPLE  THAT  Wisn  ONE  ILL. 

S-uwa' !  S-e'galt  !imaya !  May  ye  speak  to  make  me  happy ! 
May  you  sudden]}7  experience  that  wherewith  you  curse  me !  May 
you  suddenly  drop  dead  without  being  sick !  May  you  drop  dead, 
you  who  drink  my  blood !  May  you  suddenly  all  perish !  Drink 
my  blood!  Would  that  I  might  be  happy!  May  I  not  be  sick 
in  any  way ! 


XXII.    PRAYER  ON  SNEEZING. 

(Said  by  a  Woman) 
se'galt!imayav      k'uya'uguwi      gap'auwrtc'       gabu'isdiwPdj 

S£'galt!imayaM    |   Do  you    (pi.)    not   |    you    (pi.)   speak  about  me!    |   Do  you    (pi.) 

speak  for  my  happiness 

dji      gap'  a'uwawiHs-'  2 

the  |  your  speaking  about  me! 

(Said  by  a  Man) 
bui'sik!6enidjax      wa'ga'irik!u      dji      ga'tduwP      gabu'isdi- 

May  I  be  happy!   |  May  they  feel  light  |  the  (my)   |  legs!   |  May  you  (pi.)  speak  for 

my  happiness 

kluwawldja*      dlma'^naigup' auwidj      k' i'tbiruwldjax     p'u'djat-  4 

Would  that  you  (pi.)  me  |  you  let  me  alone!   |  I  bathe 

sindjax       klunundj       'i'duwul€       dji       wawi'ndja       klunundj 

and  I  |  go  back  into  house  j  the  j  my  house  |  and  I 

ma's-idjam      dji      mo'yauenidjaN  6 

rejoice  |  the  |  my  eating. 


PRAYER  ON  SNEEZING. 

(Said  by  a  Woman) 

S-e'galt  !imaya !  May  I  be  happy !  Do  you  people  not  speak 
about  me !  Do  you  speak  for  my  happiness  when  speaking  about 
ine! 

(Said  by  a  Man) 

May  I  be  happy !  May  my  legs  feel  light !  May  you  people 
speak  for  my  happiness !  Would  that  you  would  let  me  alone ! 
I  bathe,  and  I  go  back  into  my  house,  and  I  rejoice  in  my  eating. 


200       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 


SUPPLEMENTARY  TEXTS314 


XXIII.    THE  ROLLING  SKULL.315 

(Bound  Mountain  Jack's  Version) 
ha'da'inet'i      'itcli'nna      mart'  dja'wet'  i      tc!a'laei 

He  dreamt  |  Wildcat.  |  He  climbed  up  |  digger  pine,  |  he  broke  them 

2  t'i         galu'pci         VgatbaVt'i       '  e'tc  hitc'  iw«t'       aik<       di'nna 

branches,  |  he  broke  them  all.  |  He  wrenched  it  off  |  his  |  shoulder 

ga'lu         'e'tclutc'it^imair^t'i         iwi'lmigalu         'etc!utc'itetri- 

arm,    |  he  wrenched  it  off  likewise   |   other  arm;    |   he  wrenched  it  off  likewise 

4  ma'iw6!'!       ga'du       iwi'lmit' imaina       iwi'lmigadu       Vgaw€t'i 

leg,  |  other  one  likewise  |  other  leg.  |  He  broke  it 

ma'k!i      wu'ldja«u'ldiw«t'i      '  e'  gatbaru'llat'  ima'in«t'  i316      ba'tdi- 

backbone,   |  he  threw  it  down.   |  He  broke  off  his  neck  likewise.   |   He  bounded  down 

6  euldiw«t'i     p'uthikhiya'     ba'mitc!itedjaVt'i 

human  skull,  |  he  lay  there  quietly. 

ba'tdirt'p'aw*t'i      batdieaVt'i      wa'wi     dibala'uwet'i     ya'na 

He  bounded  south  |  to  it  |  south  |  house,  |  people  |  they  all  died. 

8  ba'tdirt' p' an6!'       aigi      dja'urp'a      wa'wi      ya'na      dibala'un6- 

He  bounded  south  |  to  it  |  south  |  house,   |  people  |  they  all  died. 


si*  These  two  supplementary  texts  of  myths  were  obtained  in  1900  by  Dr. 
K.  B.  Dixon  from  Bound  Mountain  Jack,  who  has  since  died.  Bound  Moun- 
tain Jack,  whose  Indian  name  was  Bui'yas-i  (cf.  bul-  "to  kick"),  was 
recognized  as  the  last  chief  or  ' '  captain ' '  of  the  Northern  Yana  and  was 
always  mentioned  with  respect  and  affection.  By  Dr.  Dixon 's  kindness  I  am 
enabled  to  append  these  texts  to  my  own.  The  first  is  a  variant  of  a  myth 
independently  secured  by  Curtin  and  myself,  the  second  is  valuable  as  the 
only  Yana  version  secured  of  a  widespread  western  American  myth.  With 
Dr.  Dixon 's  consent  I  have  normalized  his  orthography  in  conformity  to  my 
own.  The  dialect  of  the  texts  is  gari'ei  or  Northern  Yana.  On  only  one 
phonetic  point  is  there  uncertainty.  Dr.  Dixon  often  writes  a  syllabically 
final  r  where  my  own  materials  shows  gat'a'£i  n,  rt<,  or  te,  gari'£i  t  (or  t<  ), 
rt',  or  te;  e.g.,  Dr.  Dixon  has  tirdjaua'lti  (i.e.,  dirdjawa'ldie)  where 
Central  Yana  would  show  dindja-,  Betty  Brown's  material  ditdja-.  As 
it  is  doubtful  how  far  Dr.  Dixon 's  r  represents  voiced  r  and  how  far  voice- 
less r  (or  rt\  rte),  it  has  seemed  most  expedient  to  normalize  all  cases  with 
variant  r  in  conformity  with  the  phonetics  of  Betty  Brown's  material. 

sis  Cf.  text  ix  and  footnote  191. 

sis  Difficult  to  understand.  We  might  have  either  <engatVima'inft'i 
baru'lla  " he-broke-off -likewise  neck"  or  <e'f0an£tfi  baru'W imaina  "he- 
broke-off  neck-likewise."  If  incorporated,  baru'lla  could  hardly  appear 
otherwise  than  as  barul-.  Perhaps  *e*gatbaru'lt*ima'inet*i  was  used. 


1910]  Sapir:  Yana  Texts.  201 

t'i       batdiduli'lH«t'i       badu'djaraet'  i       itc'inew'dji        dila'u?ie- 

He  turned  and  bounded  back,   |  he  hastened  back  north.   |  Off  west  |  they  died 

t'i      ya'na      bado'w^'i      itc'it€dja'nna      baea'7i€t'i      wa'wi      di-     2 

people,    |   he  hastened  back  east.    |    Off  north    |   he  hastened  and  arrived   at    |    house.    | 

They  died 


ya'na      bado'net'       aigitc      djo      dila'imct'i      ya'na 

people.  |  He  hastened  back  east  |  to  the  |  east.  |  They  died  |  people. 


badurf  p'  a'w«t'  i      k'u'wef       ya'na      ba'mitclitedjaw^i      badu'-    4 

He  hastened  back  south,    |   not  they  were   |   people.    |   He  lay  there  quietly.   |   He  came 

hastening  back  from   south, 

wadjuwet'i       badu'\vadjimet'  i       a'igidja       badup!i'w«tfi       djl'- 

he  came  hastening  back  from  south  |  here,   |  he  hastened  back  as  far  as  |   small  moun- 

tain. 

gatpla  6 

niga'm^'i       mitcli       Iwildja'mi       'e'lamict'        p'ut!uk!uya' 

He  came  from  north,  |  Coyote  |  Montgomery  Creek.  |  He  sang  |  human  skull, 

go'fi^'i         mi'tcli         wa'k!dibilet'i         nigama'i6         e'mart's-ugi     8 

he  heard  him  |  Coyote,   |  he  stood  still.  |   "Come  here,   |  pack-basket! 

nl'gamai6        mala'miyauna        nigama'ie        p'ile6'lu        nigama'i* 

Come  here,   |  tasseled  apron  I    |  Come  here,   |  basket  cap  !   |   Come  here, 

ma'iyauna       nigama'i*       da'si       nigama'i*       ba'na       wa'iruci  10 

bread!   |  Come  here,   |  salmon!   |  Come  here,   |  deer-meat!  |  Nowl" 

'e'walatdi?i«t'eea      nigama'ie      plu'ra      t'i'wet'i      niga'peatdinet'  i 

Now  he  carried  pack-basket  on  his  back.   |   "Come  here,   |   stick!"    |  he  said.   |   Now  he 

came  from  north. 

bagatdja'p«atdmet'i       ba'tdiwalditdin«t'        a'igidjeee       'aga'p«-  12 

Now  he  rolled  north,   |  he  had  bounded  down  on  ground  |  to  that  one.   |  He  now  came 

from  north, 

atdin«t'i317     k  !a'enaiwaueatdiwet'  i     mieatdiVt'  i     a'ha     t'I'wet'i 

he  now  got  near  to  him.  |  Now  he  wept.  |  "Yes,"   |  he  said, 

t'uh       a'igidje       '  Isi'yauenitc'       be'«aihantc'       k!ai       a'umat'"  14 

"he  did  |  in  that  way  |  my  brother.  |  I  put  in  fire  |  rocks  |  fire  place. 

W6'mihandj       mu'klula       be'waldihandj       k!ai       yarl'plaraau 

I  dug  into  ground  |  round  hole.  |  I  put  down  in  ground  |  rocks  |  being  hot. 

mo're'handj       ma'rieayauin«      k'u'cinu       dila'u«       mo'ritdiwet'  e  10 

I  roasted  him  in  hole.    |   Let  me  roast  you  in  hole.    |   Not  you  will   |    die."    |    Now  he 

roasted  him   in  hole. 

a'uwidibileatdinet'         auwiwa'lditdin't'         bui'didibilet'         aitc 

Now  he  held  on  to  him,  |  now  he  held  him  down  to  ground.  |  It  shook  all  about  |  the 

bi'wi      k'u'wff       djuk!unea'eatdiw«t'i      diriwa'u«atdmet'i      bo'-  18 

ground.   |  Not  he  was,   |  he  now  stayed.   |  Now  he  put  out  his  hand  for  him,   |  now  he 

took  it  up   again 

djftdnbal*Etdin*t'      agi      t!a'leaina      p'ut!uk!uya' 

at  it   |   head    |    human   skull. 


•;1T  'a-,  instead  of  ni-,  shows  that  Coyote  is  now  a  woman.  Observe  that 
Coyote  now  uses  female  forms  in  conversation.  A  man  would  say  wna'- 
t/d'nidja  for  "my  brother." 


202       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
ueni'tc'         gimamauya'        t'Inet'         a'ieiiitc'         be'maenindj 

"I  am  |  being-sensible  person,"   |  he  said.  |  "I  |  it  is  I  who  have  always  been 

2  <  a'rt'  gimyauei      6'walabaleatdiMet'       nim<  dji'tdmet'       wa'kldibil- 

have  much  sense."  |  Now  he  lifted  him  and  carried  him  off.  |  He  went  west,   |  now  he 

stood  still. 

eatdin€t'          wa'im         t'i'wet'i         ba'djats!giliaume         a'igidja 

"Now!"  |  he  said,   [  "I  shall  throw  you  into  water  |  here," 

4  t'm«t'        p'u'djatsi6       a'igidja       t'met'        aidj       ya'na       k!u'- 

he  said.  |  "They  will  bathe  |  here,"   |  he  said,  |   "the  |  people,   |  they  will  be  medicine- 
men." 

wiseea      bo'djats!gileatdwet'       a'igidja      nido'djatdmet' 

Now  he  threw  him  into  water  |  there.  |  Now  he  went  back  home  eastward. 

THE  ROLLING  SKULL. 

(Round  Mountain  Jack's  Version) 

Wildcat  had  a  bad  dream.  He  climbed  up  a  digger  pine  and 
broke  off  the  branches,  broke  them  all  off.  He  wrenched  off  one 
of  his  arms  from  his  shoulders,  then  wrenched  off  the  other  one 
also;  he  also  wrenched  off  one  of  his  legs,  also  the  other  leg.  He 
broke  off  his  backbone  and  threw  it  down ;  he  also  broke  off  his 
neck.  Down  he  bounded,  (now  nothing  but)  a  human  skull,  and 
there  he  lay  for  a  while. 

He  bounded  to  the  south,  and,  bounding,  arrived  at  a  house. 
All  the  people  died.  He  bounded  (still  farther)  south,  to  a 
house  in  the  south.  All  the  people  died.  He  turned  and  bounded 
back,  hastened  back  to  the  north.  Off  towards  the  west  the 
people  died :  he  hastened  back  to  the  east.  He  hastened  off  to- 
wards the  north,  and  arrived  at  a  house;  the  people  died.  He 
hastened  back  to  the  south ;  there  were  no  people.  There  he  lay 
for  a  while.  He  came  hastening  back  from  the  south,  came 
hastening  back  to  this  place.  He  hastened  back  as  far  as  a  hill. 

Coyote  was  coming  from  the  north,  from  Montgomery  creek. 
The  human  skull  was  singing.  Coyote  heard  him,  and  stood  still. 
"Come  to  me,  pack-basket!"318  he  said.  "Come  to  me,  tasselled 
apron!  Come  to  me,  basket-cap!  Come  to  me,  bread!  Come  to 
me,  salmon !  Come  to  me,  deer-meat !  Enough  now ! ' '  Now  he 
was  carrying  a  pack-basket  on  his  back.  "Come  here,  staff!" 


sis  The  pack-basket,  tasselled  apron,  and  basket  cap  stamp  the  woman,  the 
bread,  salmon,  and  deer  meat  are  to  be  the  contents  of  the  pack-basket,  the 
staff  marks  the  old  woman. 


1910]  Sapir:  Yana  Texts.  203 

he  said.  Now  he  was  walking  along,  coming  from  the  north. 
Now  (Wildcat)  was  rolling  north,  bounded  along  the  ground  to 
that  one.  (Coyote,  now)  a  woman,  was  coming  from  the  north, 
came  near  to  him.  He  started  in  to  weep.  ' '  Yes, ' '  he  said,  ' '  my 
brother  acted  in  that  manner.  I  put  rocks  in  the  fire,  dug  a 
round  hole  in  the  ground,  and  put  the  hot  rocks  into  it.  I 
roasted  him  in  the  hole.  Let  me  roast  you  in  a  hole:  you  will 
not  die."  (Wildcat  agreed,  and  Coyote)  roasted  him  in  a  hole. 
He  kept  holding  on  to  him,  kept  holding  him  down  tight.  (Wild- 
cat attempted  to  break  out.)  The  earth  shook  all  about,  but  he 
did  not  (succeed) — he  remained  there.  Coyote  put  out  his  hand 
for  him,  took  up  the  head  back  again,  the  human  skull. 

' '  I  am  a  sensible  person, ' '  he  said.  "  It  is  I  that  have  always 
been  possessed  of  much  sense."  Now  he  took  him  up  and  car- 
ried him  off.  He  went  west  (until)  he  came  to  a  halt.  "Now!" 
he  said,  "I  shall  throw  you  into  the  creek  here.  People  will 
bathe  here,"  he  said;  "they  will  become  medicine-men."  Now 
he  threw  him  into  the  creek  there.  Then  he  went  back  home  to 
the  east. 

XXIV.    GRIZZLY  BEAR  AND  DEER.319 
bama'du         wa'wi       t'e'nna       mlk!a'i«i       dju'tc!ileaima'dj 

Deer  place  |  house.  |  Grizzly  Bear  |  she  was  angry.  |  "Cut  it  off  for  me 

aidju       ba'c1       mo'yau       dj6'tc!ileaitc'iteatdi'7i*t'i       mo'citdiw6-  2 

the  your  |  flesh.  |  I  shall  eat  it."  |  Now  she  cut  it  right  off,  |  now  she  roasted  it, 

t'e«a      m6'«atditi«t'      dji'kithi's320      '  itdjihawa'm*      auwi'tdiVt' 

now  she  ate  it.  |  "It  tastes  good."  |  "I  looked  for  your  lice."  |  Now  she  got  hold  of  it 

dji'na       muitc!ila'ueatdint'       baru'll       o'pdjin«t'       djo'tlaldit-  * 

louse.  !  Now  she  bit  her  |  neck,  |  she  killed  her.  |  Now  she  split  her  up, 

diti'f      mo'bawet'    mo'bawet'1      dawema'un     o'pdjibanet'      'aca'- 

she  ate  up  all,  |  she  ate  up  all  |  being  much.  |  She  killed  all.  |  She  went  off 

n«t'       iriya'un*      k'unt'       de'wai*      'adu'k'm't'       '  a/rt'  p'  aw«t'   6 

looking  for  them.  |  Not  she  was  |  see  them.  |  She  came  back.  |  She  went  south 

aigi       dja'urp'a       o'pdijiban^t'        'at'Mja'mef        itc'  i'w«m'  tc' 

to  it  |  south,   |  she  killed  all.   |   She  went  back  north.   |   Off  west 


8«  Compare  Dixon  'a  ' '  Maidu  Myths, ' '  p.  79,  where  further  parallels  are 
given  (see  also  Dixon 's  "Northern  Maidu,"  p.  341).  The  Takelma  of 
Oregon  have  a  similar  myth. 

820  This  form  is  obscure,  but  seems  to  be  derived  from  verb  stem  dji- 
"to  taste"  (cf.  djiwa'isi,  "it  tastes  like  deer  meat"). 


204       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
mo'ban't'       a'igite      bana      'adoVt'      itc'iVdjanna      mo'bawn' 

she  ate  up  all  |  to  the  [  deer.  |  She  went  back  east.  |  Off  north  |  she  ate  up  all 

2  tc!ure'wa      mo'banet'       o'pdjiba?ief       'adoVt'1      djo      o'pdji- 

elks  |  she  ate  up  all,  |  she  killed  all.   |  She  went  back  east  |  east,  |  she  killed  all 

bawet'       a'igitc'       bana      wa'k  !dibilct'  '      mini'tdibiK'       o'pdji- 

to  the  |  deer.  |  She  stood  still,   |  she  looked  around.  |  "I  have  killed  all," 


4  baci'ndj     f  in«t'     wa'iru     t'm«t'      '  adu'm'  dj 

she  said.  |  "Now!"  |  she  said.  |  Now  she  went  back  home. 

yapbidja'ihaenigiN       haea'      haea'      ira'mi      'a'lwibaptcliha'- 

"Let  us  playl"  |  "Yes,  |  yes!"  |  "Outside  |  let  us  smoke  each  other!" 

6  enigi       W6'nutdinet'        a'lwibaptc!iha'enigi       be'bu'djaea       haea' 

Now  they  dug  into  ground.  |  "Let  us  smoke  each  other!"   |  "You  go  first!"   |  "Yes, 

ha'a     bui'yu  waits  !gi      p'  Iwu'leatdmet'      djo'wuleatdi?ietM     wu'sj 

yes!"  |  Little  fawns  |  now  they  went  in.  |  They  had  put  inside  |  pine-needles, 

8  wu'lwitdm«t'  321        wa'iru        fmet<         te'e'klaucindjatdi        wo" 

now  they  smoked  them.  |  "Now!"  |  they  said,  |  "I  am  now  smoke."  |   "Yes," 

t'w«t'         p'  I'durapeatdw6t'         a'ienuga        t'met'         p'l'wulwi6 

they  said.   |  Now  they  went  out  again.   |  "You   (pi.),"   |   they  said,   |   "do  you  go  in!" 

10  t'lnf        t'ettcleg1       djo'wuleatdmet<        p'uni't*1       '  u'cit'  imaina 

they  said,   |  "little  Grizzly  Bears!"  |  They  now  put  them  in  |  pitch  wood  |  pine-needles 

again, 

wu'lwitdinet'        wal'ru        t'rnet'        auwiwa'ldi?^'        dila'u7iet' 


now  they  smoked  them.  |  "Now!"  |  they  said.  |  They  held  them  down  to  ground,  |  they 

died. 


12  k'uVf     me'tcdjaduraminetM    p'uni't«! 

Not  they  were.   |  They  pulled  it  out  again   |  pitch  wood.   [  Now  they  put  their  hands 

inside.  |  They  pulled  (one)  out, 

raminet'         'e'eyuramit'imainet'         du'mmanatluimitclip'guwft'i 

they  pulled  (one)  out  again.  |  Each  one  carried  one  in  his  arms. 

14  me'tdjaduH'  322       mo'rulwaldi?iet'  '       wu'ldjak!din*f       bat'i'lmi 


They  put  them  into  house  again,   |  they  laid  them  down  on  ground,   |  they  put  it  over 

them   |    deer-hide. 


cuca'haenigi       cuml'rihaenig       aidji       dja'urp'a 

"Now!"  |  they  said,   |  "let  us  run  away!   |  let  us  run  thereto  |  the  |  south!" 

16  t'm^t'        cu'rk'  itdmet'  ee        iwi'ldjam1        biri'h       aite       k!a'ina 

they  said.  |  Now  they  came  running  from  east  j  Montgomery  Creek.  |  "Where  is  |  the  | 

rock?" 

be'cahanig        aigi        dji'gal        ma'ltc'imadu        k'u'ci        t'Inet' 

"Let  us  proceed   |   to  it   |   mountain,    |   brush  place."    |    "It  is  not,"    |   he  said 

18   i'n'myaana         diwa'ik  Juwanigi         t'met'         a'igite         dji'galla 

younger  person,  |  "she  might  see  us,"  |  he  said,  |  "at  the  |  mountain," 


321  wu'lwisindja,  "I  am  fanning  smoke  into  house"   (from  Dr.  Dixon's 
notes).     The  method  of  smoking  here  employed  seems  to  have  been  to  fan 
the   smoke   of   the   burning   pine   needles   into   the   temporarily  constructed 
sweat-house;  cf.  DLxon's  "Maiilu  Myths,"  p.  79. 

322  =  me'tdjaduwulfV . 


1910]  Sapir:  Tana  Texts.  205 

t'm*t'        a'sinik'        be'nik'823       ya'ik  !unama«a       t'met'        be'ea- 

he  said,  |  "if  we  |  it  is  we  who  are  |  stay  there,"   |  he  said.  |  "Let  us  proceed 

hanig       aigi        kla'ina        t'm*t'        kla'imadu        wo"        t'in^' 

to  it    |   rock,"    |   he  said,    |    "rock  place."    |    "Yes,"    |    he  said. 

ya'it'  djatdmct'       tc!u'peei       t'met' 

Now  they  got  up.  |  "It  is  good,"   |  they  said. 

badu'wateatdiwet'          t'  e'ftemarimel          I'dulet'          mila'biwi6 


Now  she  hastened  back  and  arrived  home  |  Grizzly-Bear  Woman.  |  She  returned  in- 

side.   |   "Do  you    (pi.)   wake  up!" 

t'u«et'       atc'I'mah      aidju      t'u'enuk'       sa'dipcimaienuk'       k'u'- 

she  said.  |  "What  is  |  the  (your)   |  your  doing  |  your  sleeping  for!"  |  Not  they  were 


u«t'        gay  a'       wu'ldjaba'l«atdw«t'        i'na       wu'l*atdiw*t'        wul-    6 

speak.  |  Now  she  picked  up  |  piece  of  wood,   |  now  she  struck  them.   |  She  put  it  away 

from  them, 

dja'idin^'     dila'un«t'       mini'ruwaun^      biri'mah     t'i7iet'      yo'- 

they  were  dead.  |  She  looked  at  them.  |  "Where  are  they  !"  |  she  said,   |  she  asked 

gaip!awet'        ma'wa       k'uw^'        i'na'       yo'gaiplaw^'        k!a'ina     8 

poker.  |  Not  it  was  |  say  anything.  |  She  asked  |  stone. 

k'uTit'      i'na/ea      yo'gaiplaw6!'      bi'wi      yo'gaiplan^t'      a'igitc' 

Not  it  was  I  say  anything.  |  She  asked  |  earth,  j  she  asked  |  to  the 

i'na       yo'gaip!awet'        aigitc'        a'una       y6'gaip!awet'        aigitc  10 

wood,  |  she  asked  |  to  the  |  fire,  |  she  asked  |  to  the 

tcVwa       a'haea      t'rn^t'       cu'rp'asi324       t'm«t'       a'a       t'Iw*t' 

coal.  |  "Yes,"  |  it  said,  |  "they  have  hastened  south,"   |  it  said.  |  "Yes,"  |  she  said. 

djo'n6!;'       aigitc     k!a'ina     mikla'iyaun*      djo'net*      aigitc      i'na   12 

She  bit  |  to  the  |  stone  |  being  angry,   |  she  bit  |  to  the  |  wood, 

djo'7i«t'       aigitc'       a'una       '  i'ramwitdin«t'  325       a'm+       t'in«t' 

she  bit  |  to  the  |  fire.  |   She  went  out.  |  "Amm!"  |  she  said. 

birl'mas       a'idji       t'u'miriH?       t'm^t'        bark'  i'tdmet'       6'mai-  14 

"Where  will  be  |  the  |  that  you  do  thereto?"   |  she  said.  |  Now  she  came  running  from 

east,   |  now  she  tracked  them 

eatdmet'      k'      la'lk'i      u'cl'djaeamaun      lyu'ik'i      ba'm'djan«t' 

their  |  feet.  |  Having  twice  |  day  |  she  ran  along, 

bark'i'tdiw«t'      k'u'w^t'      de'wai*1      6'maidudjil«t'      aigi      kla'i-  16 

she  came  running  from  east.    |   Not  she  was   |   see  them.    |    She  tracked  them   around 

back  |  to  it  |  rock  place. 

mat'u    mini't'djan«t'     dima'neaigunet'     ya'ik!unae 

She  looked  up,  |  suddenly  they  were  |  be  there. 

'  a'dueuldiwie    t'i'w«t'     bask'  I'yaiwitc  !k'  '       atc'I'mah       aidju  is 

"Do  you  (pi.)  come  back  down!"  |  she  said,  |  "orphansi   |  "What  is  |  the   (your) 


•w  a'sinik*  be  would  be  more  correct. 
32*  Perhaps  misheard  for  cw'rp'  a€asi. 

325  There  is  something  wrong  with  this  form,     -wi-  is  unexplained  and 
-mw-  should  assimilate  to  -mm-.     Perhaps  we  should  have 
' '  now  she  went  out  soon,  immediately. ' ' 


206       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 
euca'maifamik'       a'rt'  gama'iyuwi*       k'u'cinau326       k!unmiyau«I' 

vour  running  away  for?  |  Do  you  (pi.)  come  here!   |   Are  you  not  |  be  hungry? 

2  a'tdjaha*ni'k<      ba'wicabitdjas      tsiniya'      o'pdjibacinu'      a'idji 

Let  us  go  off  home!  |  It  is  about  to  be  dark."  J  "No!   |  you  have  been  killing  all,  |  the 

nina'ndj       aidji       tc'  iga'Midj        aidj        uma'yaenitc'       a'idji 

my  mother,   |  the  |  my  father,  |  the  |  my  brother,  |  the 

4   marreiniyau^itc'        a'ln-f-       t'met'        t'  ewema'rimel      •mu'itcli- 

my  sister."   |    "Amm!"    |   she  said  |   Grizzly-Bear  Woman.    |    Now  she  bit  at  it 

la'u*atdin«t'      aigi  .  k!a'ina     djadu'djil*atditt*t'      klaia'      t'm*t' 

to  it  |  rock.  |  now  she  stepped  back  around  it.  |   "O  rock!"   |  they  said 

6  bui'yuwaltslk"      I't'djayaka       k  !i't*baliyakai32T        '  e'lauyauna 

little  fawns,  j  "go  up  |  rise  I"  |  singing. 

t'u'watdiwt'        k!itebalgun«t'        mu'itc!ilauyaueatu       t'e^ma'- 

Now  it  did  so,   |   it  arose   |  she  now  biting  at  it  |   Grizzly-Bear  Woman. 

8   rim*1        t!mieni'm'gimet'        k!aina328        u'cldja*amau        iyu'ik'i 

Only  little  was  left    |    rock.    |    Having  twice    |    day 

inu'itc!ilau?i«tt       aigi      k!a'ina      dima'neaiguwef       dila'u*      dit- 

she  bit  at  it  |  to  it  |  rock,   |  suddenly  she  was  |   die,    |   put  out  her  hands  down  on 
,  .  ....  ground 

10  djawaldi* 


djot!a'lditdi7iet'       '  e'eyurapeatdmet<       p'a'ts-!- 

They  hastened  down.   |   Now  they  rent  up  her  belly,   |   now  they  pulled  them  out 

entrails, 

12  djutfl      djobi'l'atdiw't'e      djo'tc!uttc!it«t!a'ltc!i?i^i      iwi'lmit'i- 

now  they  hung  them  up.  |  They  cut  it  asunder  |  other  one  also, 

main*        djobi'leayaun*        dj6tc!uttc!inet'        ga'd        iwi'hnit'i- 

hanging  it  up;  |  they  cut  it  off  j  leg  |  other  one  also, 

14   main*       ga'dutimaina       djo'bil«t'e        W6'k!ausawet'        t!a'l«aik'i 

other  leg  |  they  hung  it  up.  |  They  cut  it  out  |  her  head, 

bo'djam'djwet'i        ma'kli        wu'ldjahaunet'        wai'ru        t'm6^ 

they  threw  it  westwards,  |  backbone  |  they  threw  it  eastwards.  |  "Now!"  |  they  said, 

16  t'  ewema'garae      t'm^'       mo'magar      aidj      ya'      t'met' 

be   grizzly   bear!"    |    they   said.    |    "Eat    |    the    |    people!"    |    they    said. 


826  -nau  is  unexplained,  but  can  hardly  have  been  misunderstood  for  -nwfc' . 

327  This  sentence  is  difficult.     Normally  we  should  have:    "k.'aina'  i'TP- 
djafa€  lc!i'tebalfie."     -yaka(i)  is  quite  unexplained. 

328  Information  was  secured  from  Betty  Brown  of  two  rocks  with  a  circu- 
lar notch  said  to  have  been  bitten  in  by  a  grizzy  bear  in  pursuit  of  the  deer 
that  stood  on  top.     They  are  a  short  distance  east  of  the  hamlet  of  Mont- 
gomery Creek  and  are  known  as  djanu'nak  iaina,  ' '  notched  rocks. ' '     They 
were  doubtless  thought  of  by  Round  Mountain  Jack  as  the  scene  of  the 
mythical  incident. 


1910]  Sapir:  Tana  Texts.  207 


GRIZZLY  BEAR  AND  DEER, 

There  was  a  house  in  which  dwelt  Deer.  Grizzly  Bear  was 
angry.  "Cut  off  some  of  your  flesh  for  me,"  (she  said  to  Deer). 
"I  am  going  to  eat  it."  Then  (Deer)  cut  some  of  it  right  off 
and  roasted  it.  (Grizzly  Bear)  ate  it.  "It  tastes  good,"  (she 
said.  Some  time  after  this,  she  was  lousing  Deer,  and  scratched 
her.  Deer  protested;  but  Grizzly  Bear  said,)  "I  was  lousing 
you."  Now  she  caught  hold  of  a  louse;  now  she  bit  (Deer's) 
neck  and  killed  her.  Then  she  cut  up  her  belly  and  ate  her  up, 
ate  up  much.  All  (the  Deer  people)  she  killed.  She  went  off 
looking  for  (Deer's  two  children,  but)  did  not  find  them.  She 
came  back  home.  To  the  south  she  went  and  killed  all.  She 
returned  north.  Off  west  she  ate  up  all  the  deer,  and  returned 
east.  Off  north  she  ate  up  all  the  elks,  ate  them  all  up,  killed 
all.  She  went  eastwards  again  and  killed  all  the  deer.  She 
stood  still  and  looked  around.  "I  have  killed  them  all,"  she 
said.  "Enough  now!"  she  said,  and  then  proceeded  back  home. 

"Let  us  play!"  (said  Deer's  children  to  Grizzly  Bear's). 
"Yes,  yes!"  they  said.  "Let  us  smoke  each  other  outside!" 
They  dug  a  hole  in  the  ground.  "Let  us  smoke  each  other!" 
(said  Deer's  children).  "You  go  in  first!"  (Grizzly  Bear's 
children  said  to  them).  "Yes,  yes!"  The  fawns  now  went  in. 
(Grizzly  Bear's  children)  put  in  pine-needles,  and  then  caused 
(Deer's  children)  to  smoke.321  "Enough  now!"  they  said,  "I 
am  all  smoke  now."  "Yes,"  said  (Grizzly  Bear's  children). 
Now  they  came  out  again.  "Do  you  go  in,"  they  said,  "Grizzly 
Bear  children!"  Then  they  put  in  pitchwood  and  pine-needles 
again,  and  caused  (Grizzly  Bear's  children)  to  smoke.  "Enough 
now!"  they  said.  (Deer's  children)  held  them  down  to  the 
ground,  (so  that)  they  died.  They  were  no  more.  (Deer's 
children)  took  the  pitchwood  out  again  and  thrust  their  hands 
inside.  They  pulled  out  (one  of  Grizzly  Bear's  children,  then) 
they  pulled  out  the  other  one.  Each  one  carried  one  in  his  arms. 
They  brought  them  back  into  their  house,  laid  them  down  on  the 
ground,  and  put  a  deerhide  blanket  over  them.  "Now!"  they 
said,  "let  us  run  away!  Let  us  run  to  the  south!"  they  said. 
Now  they  came  running  from  the  east,  from  Montgomery  creek. 


208       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

"Where  is  the  rock?"  (said  the  younger  brother).  "Let  us 
proceed  to  the  mountain,  where  there  is  brush!"  (said  the  older 
one).  "No!"  said  the  younger  one,  "she  might  see  us  at  the 
mountain,"  he  said,  "if  we  stay  there.  Let  us  proceed  to  the 
rock,"  he  said,  "to  where  there  is  a  rock."  "Yes,"  said  (his 
brother) ,  and  then  they  got  up  on  it.  "  It  is  good, ' '  they  said. 

Grizzly-Bear  Woman  now  hastened  back  and  arrived  home. 
She  went  inside  again  and  said,  ' '  Wake  up,  you  two !  What  are 
you  doing?  What  are  you  sleeping  for?"  They  did  not  speak. 
Then  she  picked  up  a  stick  and  struck  them.  She  put  (their 
blanket)  aside  from  them ;  they  were  dead.  She  looked  at  them. 
"Where  are  they?"  she  said,  asked  the  poker.  It  said  nothing. 
She  asked  the  stone.  It  said  nothing.  She  asked  the  earth.  It 
said  nothing.  She  asked  the  stick,  she  asked  the  fire,  she  asked 
the  coals.  "Yes,"  they  said,  "they  have  run  to  the  south." 
"Yes,"  she  said.  She  bit  the  stone,  for  she  was  angry;  she  bit 
the  stick;  she  bit  the  fire.  She  went  out.  "Amm!"  she  said 
(threateningly).  "Where  will  you  go  to?"  she  said.  Now  she 
came  running  from  the  east,  tracked  them  by  their  footprints. 
For  two  days  she  ran  along,  came  running  from  the  east.  She 
did  not  find  them.  She  tracked  them  around  back  to  the  rock. 
She  looked  up,  there  indeed  they  were. 

' '  Do  you  come  down  again ! ' '  she  said,  ' '  O  orphans !  What 
are  you  running  away  for  ?  Come  to  me !  Are  you  not  hungry  ? 
Let  us  go  off  home!  It  is  nearly  nightfall."  "No!"  (they 
said).  "You  have  been  killing  all  (of  our  people), — my  mother, 
my  father,  my  brothers,  my  sisters."  "Amm!"  said  Grizzly- 
Bear  Woman,  and  proceeded  to  gnaw  the  rock ;  she  moved  clear 
around  it.  "O  rock!"  said  the  fawns,  singing,  "go  upwards! 
rise  up ! "  And  then  it  did  so.  It  rose  up  while  Grizzly-Bear 
Woman  kept  gnawing  at  it.  Only  a  little  was  left  of  the  rock328 
For  two  days  she  gnawed  the  rock,  when  suddenly  she  died,  let 
her  hands  drop  down  on  the  ground. 

They  hastened  down.  And  then  they  cut  up  her  belly,  pulled 
out  (her)  entrails  and  hung  them  up.  They  cut  off  one  (of  her 
legs)  and  hung  it  up.  They  cut  off  (her)  other  leg  also  and 
hung  it  up.  They  cut  out  her  head  and  threw  it  to  the  west; 
(her)  backbone  they  threw  to  the  east.  "Now!"  they  said,  "be 
a  grizzly  bear !  Eat  people ! ' '  they  said. 


1910]  Sapir:  Yana  Texts.  209 


III.     SUPPLEMENTARY  YANA  MYTHS32 

(COLLECTED  BY  DR.  R.  B.  DIXON) 


I.  THE  CREATION  OF  MEN.330 

Lizard,  Gray  Squirrel,  and  Coyote  lived  in  a  big  sweat-house 
at  Wama'rawi.331  They  had  no  wives  or  children.  Coyote 
wanted  to  make  people,  but  the  others  thought  that  they  them- 
selves were  enough.  Finally  Lizard  agreed,  "We'll  make  people, 
different  kinds  of  people."  So  Lizard  went  out  and  cut  three 
sticks  like  gambling  sticks.  The  others  wanted  to  know  how  he 
was  going  to  make  people  out  of  these.  Lizard  said,  "I'll  show 
you."  One  stick  he  took  for  the  Hat  Creeks  (Tc'uno'yana). 
one  for  the  Wintun  (Ya/cwi),  and  one  for  the  Pit  Rivers  (Wa'- 
dja'mi).332  When  he  looked  at  them  he  said,  "There  is  some- 
thing lacking. ' '  Coyote  asked,  ' '  Who  has  been  left  out  ? ' '  Liz- 
ard said,  "The  Yana."  So  he  took  any  kind  of  a  stick,  broke 
it  up  into  little  pieces,  and  put  them  in  a  pile  for  the  Yana.  The 


820  Besides  the  two  texts  given  above  (nos.  xxin  and  xxiv)  Dr.  Dixon's 
manuscript  Yana  material  comprises  a  number  of  myths  obtained  in  Eng- 
lish. These  are  here  made  accessible  with  Dr.  Dixon's  consent;  only  such 
changes  have  been  made  in  the  wording  and  spelling  of  Indian  names  as 
seemed  necessary.  Some  of  the  myths,  though  here  and  there  exhibiting 
interesting  variants,  too  closely  parallel  the  versions  obtained  by  Curtin 
and  myself  to  warrant  publication  and  have  therefore  been  omitted;  they 
are  "The  Creation  of  Men"  (determination  of  sex  and  making  of  hands), 
"Flint  Chief's  Entertainment,"  "The  Bringing  of  Fire,"  "The  First 
Death,"  "Tlhat'aina"  (first  part),  "Coyote  and  Frost,"  and  "Coyote 
and  his  Sister."  Dr.  Dixon's  informants  were  Sam  Bat'wi  and  Bound 
Mountain  Jack. 

330  What  is  here  given  is  only  the  first  episode  of  Dr.  Dixon  's  myth  of 
"The  Creation  of  Men,"  the  other  two  dealing  with  the  origin  of  sex 
and  the  making  of  hands  by  Lizard.     Dr.  Dixon's  version  of  the  making 
of  the  Yana  and  other  tribes  from  sticks  seemed  different  enough  from 
my  own  (No.  v)  to  justify  its  inclusion  here.     If,  as  seems  likely,  Sam 
Bat'wi  was  the  source  of  this  version,  it  is  certainly  curious  that  it  differs 
so  markedly  in  detail,  if  not  in  general  character,  from  that  secured  by 
myself  only  seven  years  later.    It  is  noteworthy  that  Dr.  Dixon 's  ' '  Crea- 
tion of  Men"  does  not  include  the  origin  of  death;  this  was  obtained  by 
him  as  a  separate  myth. 

331  See  note  111. 

332  Literally,  ' '  dwelling-north. ' ' 


210        University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

stick  for  the  Hat  Creeks  he  placed  in  the  east,  the  stick  for  the 
Wintun  in  the  west,  the  stick  for  the  Pit  Rivers  in  the  north. 

All  three,  Lizard,  Gray  Squirrel,  and  Coyote,  then  made  a  big 
basket,  heated  rocks,  put  water  in  the  basket,  and  heated  the 
water  by  putting  the  hot  rocks  into  the  basket.  Then  Lizard 
put  the  sticks  into  the  boiling  water,  put  in  more  hot  rocks  to  boil 
the  sticks.  All  then  went  to  sleep,  after  setting  the  basket  outside 
on  the  roof  and  covering  it  up.  Before  they  slept  Lizard  said, 
' '  Early  in  the  morning  you  will  hear  some  one  when  the  basket 
turns  over.  That  will  be  because  there  are  people.  You  must 
keep  still,  must  not  move  or  snore. ' ' 

Early  in  the  morning  they  heard  people  falling  down,  heard 
the  basket  turn  over.  By  and  by  they  heard  the  people  walking 
abqut  outside.  They  got  up,  then  covered  the  door  with  a  large 
rock  to  keep  the  people  out.  They  did  not  talk  or  answer  those 
outside.  For  a  long  time  the  people  were  talking.  One  called 
out,  "Where  is  the  door?"  Coyote  said,  "Keep  still,  that  talk 
does  not  sound  right."333  Others  then  spoke,  asked  also.  Then 
Coyote  said,  "Now  it  sounds  right,"  and  then  they  opened  the 
door.  Then  all  the  people  came  crowding  in,  all  came  into  the 
sweat-house.  Then  the  three  said,  "It  is  well.  There  are  peo- 
ple." 

II.  THE  CONTEST  OF  FOX  AND  COYOTE.334 

Silver  Fox  (Bo'k'u'ina)  had  a  sweat-house  at  Di'yurik' dilla 
(or  Di'yurimadu),  in  Cedar  Creek  valley.  Coyote  lived  there 
too.  Silver  Fox  went  out  to  hunt  deer,  killed  some,  but  did  not 
bring  them  home.  At  night  he  alone  would  eat.  A  big  snow 
came ;  there  lay  Coyote  on  one  side  of  the  house,  he  did  not  get 
up,  though  he  was  hungry.  But  at  last  he  got  up  and  went  out 
to  hunt  for  gophers.  Whenever  Coyote  found  a  gopher,  he  killed 
him  by  jumping  on  his  house ;  then  he  dug  out  various  sorts  of 
roots  with  which  he  filled  his  basket.  He  killed  about  twenty 


3S3  That  is,  they  had  not  yet  learned  to  talk  Yana  correctly. 

33-*  Compare  the  Hat  Creek  myth  in  Dixon,  ' '  Achomawi  and  Atsugewi 
Tales,"  Journ.  Amer.  Folk-lore,  XXI,  171-174.  Some  of  the  incidents  are 
also  found  in  Takelma  mythology. 


1910]  Sapir:  Tana  Texts.  211 

gophers,  came  home,  and  cooked  them.  Silver  Fox  expected  to 
have  a  part,  but  Coyote  ate  them  all  himself. 

This  sort  of  thing  went  on  for  six  days.  Silver  Fox  did  not 
go  out,  for  he  had  all  kinds  of  food ;  six  kinds  he  had — dried  deer 
meat,  salmon,  roots,  cedar  gum,  acorn  bread,  and  pine 
nuts.  The  snow  fell  for  seven  days.  Coyote  could  not  get  out, 
the  snow  was  so  deep.  Silver  Fox  said,  "I'll  have  two  moons 
of  winter.  If  we  had  five  moons  we  should  starve  whenever  a 
snow  like  this  came."  Coyote  got  up,  sat  with  his  head  down, 
thinking.  He  said,  "No,  I  want  five  moons  of  winter.  If  there 
were  only  two  moons,  widows  could  get  plenty  of  wood  and  be 
happy.  It  is  better  to  have  five  moons."  Now  Silver  Fox  said, 
"No.  I  want  to  have  two  moons.  Every  one  will  be  good  and 
well  oft*.  What  should  we  eat  if  there  were  five  moons  of  win- 
ter?" Coyote  said,  "It  is  better  that  widows  be  hungry,  that 
they  should  not  have  much  to  eat. ' ' 

By  and  by  another  big  snow  came,  Silver  Fox  had  made  it 
come.  Silver  Fox  went  out:  he  had  a  long  stick  with  a  crotch 
at  the  end  to  pull  down  dry  branches,  and  he  had  a  burden 
basket  on  his  back.  Every  time  he  pulled  the  branches  down 
from  a  cedar,  sweet  roots  (cu'nna)  came  down.  He  carried 
them  home,  but  did  not  let  Coyote  see  them.  The  next  day  he 
went  out  again.  There  were  bunches  of  something  on  the  pine 
trees  that  burned.  He  set  on  fire  some  pine  needles  and  put 
them  on  the  end  of  his  stick,  then  held  it  up  to  the  bunches  all 
about.  Then  he  lay  down  face  down  and  soon  many  grouse  hit 
him  all  over.  When  they  were  all  down  he  got  up  and  put  them 
in  a  brush  sack  (k'e'watcli),  filled  it  with  the  grouse.  Coyote 
was  not  allowed  to  see  it.  After  some  time  Silver  Fox  felt  sorry 
for  Coyote  and  let  him  see  the  food  he  had  brought  back.  "Son- 
in-law,  how  did  you  get  those  roots?"  said  Coyote.  Silver  Fox 
said,  "I  took  a  stick,  broke  off  cedar  limbs,  and  down  came  the 
roots."  Coyote  said,  "I  will  go  and  do  the  same."  Silver  Fox 
said,  "I  don't  look  up  when  I  do  it."  Coyote  went,  got  hit  badly, 
and  looked  up.  He  saw  no  roots,  only  branches.  He  went  home 
sick.  Fox  said,  "I  did  not  look  up  when  I  was  hit  and  hurt." 
r<»yotf>  saw  him  bring  back  grouse.  "Son-in-law,  how  did  yon 


212        University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

kill  them?"  he  asked.  Silver  Fox  told  him.  Coyote  said,  "I'll 
do  that  too."  Silver  Fox  told  him  what  to  do,  but  Coyote  did 
as  before.  When  four  grouse  came  he  said,  "Stop!  I  want  to 
eat. ' '  They  stopped,  only  four  grouse  came.  Coyote  cooked  and 
ate  them.  Then  he  went  to  another  tree  and  repeated  what  he 
had  done.  He  jumped  up,  could  not  stand  being  hit  by  the 
grouse.  He  looked  about — there  was  nothing  there.  He  went 
home. 

He  asked  Silver  Fox  how  he  managed  to  bring  back  so  many 
always,  but  received  no  answer.  Coyote  asked,  "Son-in-law,  how 
did  you  catch  those  yellow-jackets  ? ' '  Silver  Fox  said, ' '  I  smoked 
them  out  with  leaves.  After  smoking  them  out  I  dug  them  up 
with  my  penis.  When  the  yellow- jackets  came,  I  did  not  run. 
There  is  lots  of  meat335  down  in  the  nest.  When  the  sun  rises  I 
hold  my  hand  over  my  eyes  and  see  the  yellow- jackets  going  into 
their  holes."  Coyote  went  out  and  did  so.  He  saw  the  yellow- 
jackets'  nest,  smoked  them,  then  dug  out  the  nest  with  his  penis. 
The  yellow- jackets  began  to  bite  his  penis.  For  a  while  he  stood 
it,  then  could  not  any  longer.  He  rolled  on  the  ground  with 
pain;  then  he  went  off.  He  said,  "Son-in-law,  I'm  sick.  The 
yellow- jackets  bit  me  all  over. ' ' 

By  and  by  Coyote  lay  down,  and  would  not  move  when  the 
snow  came.  Silver  Fox  got  angry;  he  thought  he  would  kill 
Coyote,  because  he  did  not  believe  him  and  do  as  he  told  him. 
Silver  Fox  had  a  wife,  his  shadow,  and  kept  her  in  the  space 
between  the  edge  of  the  sweat-house  roof  and  the  ground.  One 
night  Coyote  heard  Silver  Fox  and  his  wife  talking.  Silver  Fox 
went  out  to  hunt.  Coyote  said,  "Who  is  it  that  Silver  Fox  is 
talking  to?  He  must  have  a  woman  somewhere."  He  hunted 
all  about,  asked  everything.  The  main  post  said,  "Here  it  is." 
Coyote  tried  to  hold  her,  but  suddenly  she  was  gone,  was  never 
seen  again.  Silver  Fox  came  home.  He  knew  that  his  wife  was 
gone,  but  did  not  say  anything  to  Coyote. 

Snow  kept  coming.  Silver  Fox  thought  that  the  best  way  to 
catch  Coyote  would  be  in  a  net.  He  did  not  know  which  kind 
of  rope  to  use — deer-sinew  or  milkweed.  By  and  by  he  began 


335  The  reference  is  to  the  larvae,  formerly  a  favorite  article  of  food 
when  procurable. 


1910]  Sapir:  Yana  Texts.  213 

to  chew  milkweed  string;  he  had  pine  nuts  in  his  mouth.  Coyote 
said,  "I  know  that  Silver  Fox  is  eating  pine  nuts."  Silver  Fox 
went  out.  Coyote  hunted  for  the  nuts,  found  several  baskets 
filled  with  them.  He  filled  the  sweat-house  with  those  that  came 
down  when  he  pushed  about  under  the  roof  with  a  stick.  He 
told  the  nuts,  "Stop!  Don't  all  come."  Silver  Fox  came  back, 
and  Coyote  said,  "This  food  came  down.  I  don't  know  what  is 
the  matter."  Silver  Fox  said  nothing.  Then  he  said,  "You  eat 
it  up!"  and  Coyote  did  so.  Then  he  slept.  Then  Silver  Fox 
began  to  roll  a  rope  on  his  thigh.  Silver  Fox  slipped  up  as 
Coyote  was  sleeping  and  measured  the  size  of  his  head.  Then 
he  finished  the  net. 

In  the  morning  Silver  Fox  said  to  Coyote,  "Let  us  go  out  and 
catch  cottontail  rabbits."  Coyote  said,  "Yes."  Silver  Fox  said, 
"I'll  put  in  a  trap  over  there  to  the  south.  When  you  drive 
them,  run  fast."  He  did  so,  found  many  rabbits.  Silver  Fox 
told  him  to  run  right  up  to  the  net.  Coyote  did  so,  but  broke 
out  of  the  milkweed  net  easily.  All  the  rabbits  escaped.  So  they 
went  home. 

Silver  Fox  called  for  a  deer-skin  to  come  to  him.  He  made 
a  net  of  the  sinew,  again  of  the  size  of  Coyote's  head.  Again  they 
went  out  together,  set  traps  as  before.  Silver  Fox  told  Coyote 
to  drive  the  rabbits  and  cry  out,  and  to  run  very  fast  as  he  came 
to  the  net.  Coyote  did  so,  and  got  into  the  net ;  he  could  not  get 
out.  Silver  Fox  had  a  big  live-oak  stick  and  with  this  he  hit  him. 
Coyote  said,  "Son-in-law,  don't  hit  me."  Silver  Fox  said,  "Son- 
in-law,  you  don't  believe  me,"  and  he  hit  him  again,  and  killed 
him.  Silver  Fox  said,  "You  don't  believe  me,  so  I  shall  have  the 
food  in  the  trees.  People  were  merely  to  stretch  out  a  hand  when 
they  saw  deer,  and  it  would  fall  dead.  It  is  not  to  be  so  now."886 

Silver  Fox  went  home.  He  hunted  all  around  for  the  places 
where  Coyote  had  urinated.  He  went  all  over  the  country  ex- 
cept Klamath  Lake.  He  thought  he  had  killed  all  the  Coyotes. 
One  morning  he  heard  one  yelp.  Coyote  was  angry,  came  back, 
and  made  a  fire  start  all  around.  Coyote  came  over  to  this  side 

:;:;i;  These  statements  seem  rather  irrelevant  here.  The  meaning  evi- 
dently is  that  Silver  Fox  had  intended  to  make  the  procuring  of  food  nnsy 
for  the  people,  but  that  Coyote  had  spoiled  things  by  setting  bad  prece- 
dents. 


214       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

of  Burney  Valley.  Silver  Fox  saw  Coyote  coming;  he  blew  and 
said,  ''Come,  grasshoppers!  Come,  plums!  Come,  cherries!" 
Coyote  came  along  and  saw  the  grasshoppers,  plums,  and  cher- 
ries. They  looked  good,  so  he  stopped  to  eat  them.  Silver  Fox 
said,  "When  Coyote  sees  the  food,  he  will  stop  and  will  not  be 
angry."  Coyote  ate  the  plums  and  cherries,  and  said,  "I  want 
to  eat.  I  '11  not  go  and  kill  people. ' '  Coyote  called  for337  a  sack, 
filled  it  with  the  food,  and  came  back.  He  said,  ' '  Son-in-law,  I 
have  good  food."  Silver  Fox  had  called  for337  pitch.  When 
Coyote  asked  him  why  he  had  put  on  pitch,  he  told  Coyote  that 
he  was  sorry  he  had  lost  him.338  Silver  Fox  would  not  eat, 
though  Coyote  wanted  him  to.  Silver  Fox  said  nothing.  Coyote 
said,  "What  are  we  going  to  do?  It  looks  like  spring."  Silver 
Fox  did  not  answer. 

III.  THE  LOST  BROTHER.339 

Pine  Marten's  brother  Weasel  was  stolen  by  Lizard  (k!u- 
wi'lla).  Pine  Marten  was  living  at  Big  Bend.340  He  went  out 
to  hunt  and  left  Weasel  at  home.  He  told  him  to  hide  under  the 
edge  of  the  sweat-house  roof.  Weasel  did  so.  By  and  by  some- 
thing came  into  the  house  saying, ' '  Tsa,  tsa,  tsa. ' '  Weasel  looked 
and  saw  that  it  was  Lizard.  Weasel  thought  Lizard  very  pretty, 
jumped  out,  and  played  with  him.  He  gave  him  fat  to  eat.  As 
Lizard  ate  more  and  more,  he  grew  bigger  and  bigger.  Weasel 
was  scared  and  began  to  cry.  Lizard  put  Weasel  in  his  quiver 
and  went  off. 

Pine  Marten  came  back.  "Where  are  you,  my  brother?"  he 
said.  There  was  no  answer.  He  knew  he  was  stolen,  and  cried 
all  night.  He  hunted  for  him  everywhere;  he  asked  all  things 
where  he  was,  but  in  vain.  Mouse  had  an  arrow  of  tules  that 
was  very  long.  Pine  Marten  took  this  and  leaned  it  up  against 
the  sky.  He  climbed  up,  reached  the  sky,  and  traveled  to  the 
east.  He  made  a  fire  in  the  trail,  and  saw  Moon  coming  traveling 


337  That  is  ' '  wished ' '  for  it  by  means  of  his  supernatural  power. 

338  Pitch  was  daubed  on  the  face  as  a  sign  of  mourning. 

339  Compare  the  Pit  River  myth  in  Dixon,   ' '  Achomawi  and  Atsugewi 
Tales, ' '  Journ.  Amer.  Folk-lore,  XXI,  167,  168. 

340  See  note  245. 


1910]  Sapir:  Yana  Texts.  -2\:> 

to  the  west.  He  had  a  basket  on  his  back  and  carried  two  daugh- 
ters in  it.  As  he  walked  he  said,  "Wahaki,  wahaki."  Frost 
came  out  of  his  nostrils.  Moon  came  along,  saw  Pine  Marten, 
and  stopped.  He  said,  "Well,  son-in-law,"  and  put  down  his 
basket.  He  came  up  to  the  fire.  Pine  Marten  said,  "It's  cold. 
Father-in-law,  I  '11  throw  you  up  into  the  sky.  I  came  to  ask  you 
something,  for  you  ought  to  see  everything.  Have  you  seen  my 
brother?"  "Yes,"  said  Moon.  "See  over  there,  somebody  is 
being  hung  up  by  Lizard."  Pine  Marten  asked  Moon  what  he 
should  give  him  as  a  gift.  Would  Moon  have  beads?  "No!" 
Pine  Marten  then  asked  if  he  would  have  red  and  blue  ones; 
Moon  said,  "Yes."  Pine  Marten  gave  them  to  him,  and  we  see 
them  as  a  halo  around  the  moon.  Moon  told  Pine  Marten  to  go 
back  to  the  earth,  to  the  place  where  he  had  seen  Weasel.  He  did 
so,  went  back  to  his  house. 

Lizard  went  out  of  his  house,  went  south  to  get  pitch-wood 
in  order  to  cook  Weasel,  whom  he  was  going  to  kill.  Pine  Marten 
slipped  out  of  his  house  and  followed;  Coyote  came  also.  He 
made  himself  into  an  old  woman.  He  called  for  a  basket  and 
beads;  they  came,  and  he  made  himself  look  like  a  woman.  He 
wore  a  tasseled  buckskin  apron.  He  came  up  to  Lizard;  Lizard 
could  not  seem  to  split  the  wood  well,  he  knew  that  some  one  was 
watching.  Coyote  began  to  cry  out;  Lizard  heard  and  thought 
it  was  Coyote  fooling  him.  Coyote  came  up  and  said,  "I  am 
your  aunt.  I  hear  you  stole  Pine  Marten's  brother  and  are  going 
to  kill  him.  I  hear  you  are  going  to  have  a  big  dance."  Lizard 
answered,  "Coyote,  you  are  trying  to  fool  me."  Coyote  an- 
swered, "No,  I'm  not  Coyote.  I'm  your  old  aunt."  Lizard 
then  belieyed  him. 

Coyote  cried  for  pitch  and  asked  for  fire.  He  asked  if  Lizard 
wanted  to  eat,  as  he  had  some  bread  in  his  basket.  Lizard  said, 
"No,  there  is  going  to  be  a  big  dance."  He  made  up  a  big  load 
of  wood.  Pine  Marten  was  far  off,  watching.  He  blew  "hw-f-, 
hw-f-,"  toward  Lizard,  made  it  very  cold.  Lizard  said,  "I'm 
cold.  I'll  go  and  get  warm."  He  tried  to  lift  the  load  of  wood, 
but  it  was  so  heavy  that  he  could  not,  for  Pine  Marten  had  said  as 
he  blew,  ' '  Be  heavy ! ' '  Coyote  offered  to  push  it  up  on  his  back. 
So  he  came  up  behind  and  made  believe  to  get  ready  for  lifting 


216       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

the  load.  But  instead  he  gave  the  ground  a  great  kick ;  it  opened 
and  Lizard  and  his  load  of  wood  went  down  out  of  sight.  All 
the  people  at  Lizard's  house  heard  Lizard  fall  down  into  the 
ground.  All  said  "I,!,"  and  thought  their  chief  was  dead.  But 
the  Spider  Woman  said,  "No.  I  made  the  noise  by  hitting  the 
ground  with  my  acorn  pestle. ' ' 

Pine  Marten  now  came  up  to  where  Lizard  was  buried.  He 
dug  him  up,  skinned  him,  and  put  on  his  hide.  He  went  to 
Lizard 's  house.  The  people  inside  said,  ' '  That  must  be  a  stran- 
ger."  Another  said,  "No,  it's  our  chief."  Lizard  had  eight 
or  nine  wives,  ducks.  When  Lizard  used  to  come  home,  he  used 
to  drink  three  baskets  of  hot  water.  Pine  Marten  called  for 
them,  but  drank  only  two.  This  made  the  people  think  that  there 
was  some  trick.  All  got  up  and  began  to  cry  out.  Pine  Marten 
whipped  them,  so  they  all  became  quiet. 

Night  came.  Weasel  was  hanging  up  close  by  the  post  of  the 
house,  and  was  to  be  killed  that  night.  Pine  Marten  took  him 
down,  however,  and  left  only  a  shadow  of  him  hanging  there,  to 
fool  the  people.  He  put  Weasel  in  his  quiver.  Pine  Marten 
then  asked  all  the  people  to  come  to  a  big  sweat.  All  sweated, 
then  sat  down.  Pine  Marten  said,  "Let  us  dance.  Then  we  will 
sleep."  They  did  so.  Then  Pine  Marten  said,  "Let  us  sleep," 
and  blew  "hw+,  hw-(-."  All  fell  at  once  into  a  deep  sleep. 
Pine  Marten  then  put  pitch  all  over  the  house,  inside  and  out. 
Then  he  set  it  afire  at  the  smoke-hole  and  at  the  door.  He 
jumped  out  himself.  All  the  people  were  burned  but  one  woman, 
a  duck. 

IV.  THE  FLINTS  AND  GRIZZLY  BEARS.340a 

At  Bala'wi340b  lived  Flint  Woman  (Djuwa'lk!aimari«mi). 
Eagle,  Buzzard,  Bluejay,  and  other  birds  lived  there  too.  Eagle 
stayed  outside  all  the  while,  called  all  the  people  brothers.  He 


8408.  This  myth  was  evidently  obtained  from  Bound  Mountain  Jack,  as 
shown,  among  other  things,  by  the  linguistic  form  (North  Yana)  of  the 
Indian  names  occurring  in  it.  It  differs  considerably  in  detail  from  the 
form  of  the  myth  obtained  by  myself  from  Sam  Bat'wi  (no.  i),  and  is 
therefore  given  here  in  full.  Curtin's  version  also  is  evidently  a  Central 
Yana  one. 

3*ob  A  mountain  north  of  Stillwater  creek. 


1910]  Sapir:  Tana  Texts.  217 

went  out  to  hunt.  The  Bears  had  a  house  in  Bear  valley  and 
were  at  enmity  with  the  Flint  people.  Lizard  lived  with  the 
latter.  He  told  the  young  fellows  to  make  a  fire  in  the  morning, 
and  they  all  went  out  to  hunt,  went  up  to  Bala'wi.  The  Bears 
did  not  want  them  to  hunt  there,  and  came  also.  Lizard  said, 
"Young  people,  look  out.  We'll  have  to  fight  today."  The 
Bears  said,  "We  don't  want  to  fight."  So  they  did  not  fight 
that  day,  and  the  young  people  killed  deer  and  brought  them 
home.  Old  Grizzly  Bear  said,  "Tomorrow  we'll  have  a  fight. 
I  '11  go  after  more  of  my  people. ' ' 

Lizard  was  chief  of  the  Flint  people.  He  said,  "Tomorrow 
we  must  fight,  you  must  not  go  hunting."  Lizard  called  all  the 
Bears  to  come  to  the  fire  where  he  had  built  it.  He  had  a  poor 
piece  of  flint.  The  bears  came  to  the  fire,  looked  as  if  they  were 
going  to  eat  up  the  people.  Lizard  had  a  bear-skin  quiver.  The 
Bear  women  said,  "You  can  not  hurt  us  with  that  little  flint. 
(We  can  stick  those  flints  into  our  hearts  and  they  won't  hurt 
us.)  "  Lizard  said,  "Let  me  see  you  do  it."  So  the  women  each 
took  one  of  the  little  flints  and  did  so,  but  the  flint  stayed  inside 
of  them ;  they  could  not  pull  them  out  of  their  hearts  as  they 
had  thought.  Lizard  told  them  to  go  off.  They  did  so  and  fell 
dead.  Lizard  was  much  pleased. 

Then  the  Flint  people  fought  the  Bears,  fought  all  day. 
Each  side  killed  half  of  its  adversaries.  Next  day  they  fought 
again,  and  all  the  Flint  people  were  killed  except  Lizard.  The 
Grizzly  Bears  were  all  killed  except  two  old  women.  Lizard 
hunted  for  these,  but  they  caught  him  and  killed  him.  The 
Red  and  Blue  Flint  people  were  dead.  Striped  Flint  (p'a'nma*- 
amauna)  had  told  the  old  Flint  Woman  that  his  spittle  would 
come  to  life  again.  Flint  Woman  was  not  killed;  she  cried  all 
the  time,  put  lots  of  pitch  on  her  head,  so  much  that  it  stuck  out 
of  the  sweat-house.  The  two  old  Bear  women  would  come  in  the 
morning  and  bite  off  some  of  this.  They  thought  that  there  were 
more  people  left. 

One  morning  Flint  Woman  heard  something  calling  out, 
"Da,  da!"  She  jumped  up  and  picked  up  something.  She 
cleaned  it  with  warm  water,  washed  the  child.  She  took  the 
best  black-bear  hide  and  put  him  on  it.  She  did  not  sleep  that 


218       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

night.  After  two  nights  and  days  he  began  to  crawl  about.  She 
wanted  him  to  lie  still,  and  put  another  hide  on  him.  After 
four  days  and  nights  he  was  nearly  ready  to  stand  up.  Then  he 
began  to  talk;  he  was  called  Tsawa'tdikapsu.  He  said,  "I  want 
to  eat,  grandmother."  She  had  some  deer  fat  and  gave  it  to 
him,  and  he  ate  it.  He  wanted  more,  and  he  ate  it.  He  wanted 
dried  salmon,  and  he  ate  it. 

He  began  to  walk  about.  Many  little  animals  looked  into  the 
sweat-house.  Tsawa'tdikapsu  saw  them  and  told  his  grandmother 
to  look  at  them.  He  asked  her  to  make  a  little  bow  for  him. 
She  said,  "No.  You  are  too  small  to  shoot."  "Yes,"  he  said, 
' '  make  one  for  me.  I  want  to  shoot. ' '  She  did  so,  made  a  string 
and  bow.  A  mountain  quail  looked  into  the  sweat-house,  the 
boy  shot  it.  She  then  took  the  quail  and  struck  the  boy  with  it 
on  the  small  of  his  back,  as  was  always  done  to  a  boy  when  he 
shot  his  first  game.  Presently  the  boy  broke  the  bow,  and  asked, 
"Make  me  a  big  one,  grandmother."  She  did  so.  Said  he,  "I 
want  to  go  out."  "No,"  said  she,  "there  are  bad  people  out- 
side." The  boy  wanted  to  go,  so  she  let  him  go.  Said  she, 
' '  Don 't  go  far  off. ' '  A  rabbit  came  along,  and  the  boy  shot  and 
killed  him.  He  took  it  in ;  she  was  glad.  Said  he,  "I  saw  some- 
thing with  big  eyes  and  ears,  small  legs,  and  a  short  tail.  When 
he  eats,  he  keeps  moving  his  tail."  She  said,  "That's  a  deer." 
The  boy  wrent  out  again  and  saw  an  elk.  He  described  it  to  his 
grandmother,  who  told  him  what  it  was.  She  said,  ' '  Don 't  shoot 
him,  you  can't  kill  him."  The  boy  pulled  his  bow  to  show  how 
he  could,  and  broke  it.  The  bowrs  of  the  many  people  who  had 
been  killed  were  hung  up  all  around  the  sweat-house.  He  asked 
his  grandmother  if  he  could  try  one  of  them.  She  said,  "They 
are  too  strong  for  you.  I  don't  think  that  you  can  pull  them." 
The  boy  said,  "  I  '11  try. ' '  He  started  at  the  north,  broke  them ; 
he  went  around  to  the  east,  south,  and  west,  and  broke  them  all. 
The  last  one  was  to  the  west,  he  could  not  break  it.  His  arm 
doubled  back.  He  asked,  "Whose  bow  was  this?"  She  said, 
"It  belonged  to  one  of  those  that  were  killed."  Again  he  tried 
to  break  it,  but  in  vain.  In  every  way  he  tried  to  break  it,  but 
to  no  purpose.  He  tried  to  break  it  with  his  feet,  with  big  rocks. 
but  in  vain.  He  said,  "That  is  my  bow."  It  was  backed  with 
deer  sinew.  He  picked  out  the  best  flints. 


1910]  Sapir:  Yana  Texts.  219 

She  said,  "Don't  go  far."  The  boy  said,  "I'm  going  to  kill 
that  big  deer  for  you."  "I  don't  think  you  can  do  it.  You  are 
too  small,"  said  the  old  woman.  He  went  out.  The  elk  was 
still  there.  He  shot  him  and  brought  him  back  to  his  grand- 
mother. "I  wonder  if  I  can  shoot  through  that  oak  tree,"  said 
he.  She  said,  "You  are  too  small.  Don't  talk  so,  my  grand- 
child." He  went  and  shot  through  the  tree. 

"Grandmother,"  he  said,  "I'm  going  to  start  out.  Tell  me 
where  are  the  people  who  killed  my  brothers. ' '  She  said,  point- 
ing to  the  north,  "They  live  there."  The  boy  went.  He  saw 
two  bears  eating  clover.  The  boy  stopped  and  thought;  asked 
his  flints,  "Which  of  you  is  the  strongest?"  The  striped  flint 
said,  "I  am."  The  red  one  said,  "I  am  the  one.  When  I  hit 
people  they  die  at  once.  Do  not  walk  far  off."  The  boy  said, 
"Come,  feathers!"  There  was  a  little  bird  that  the  boy  told  to 
go  down  below  and  call.  "When  the  Bears  hear  it,  they  will 
stand  end  on  and  listen."  The  bird  did  so.  The  boy  shot,  and 
the  arrow  went  into  the  mouth  of  one  and  out  at  the  anus,  and 
the  same  of  the  other.  He  skinned  them,  carried  them  back  in 
the  evening.  His  grandmother  was  frightened.  "Don't  be 
afraid,"  he  said,  "it  is  I."  She  cried;  he  hung  up  the  two  hides 
outside. 

Next  day  he  went  again.  He  told  five  of  these  same  little 
birds  to  come.  "Go  into  that  brush.  If  you  find  the  bears,  call; 
if  not,  do  not  call."  They  did  so,  and  called.  The  boy  told  the 
birds  to  drive  the  bears  out.  They  did  so,  drove  out  four.  The 
boy  killed  them,  and  carried  the  hides  home.  He  went  all  around 
that  mountain,  killing  bears  in  this  way  every  day.  By  and  by 
the  two  wicked  Bear  women  were  the  only  ones  left.  They 
jumped  on  the  boy,  held  him  one  on  each  side,  and  said,  "Don't 
kill  us.  You  are  our  husband.  I'll  keep  you  as  my  husband." 
He  asked,  "How  many  more  bears  are  there?"  "They  are  all 
gone  but  us,"  said  they.  The  boy  asked  them  if  they  were  going 
to  kill  his  grandmother,  and  they  said,  "No."  They  said,  "I'm 
going  to  keep  you  as  my  husband,  take  you  to  my  father."  They 
went  back  with  the  boy  to  his  house.  His  grandmother  asked, 
"What  sort  of  women  have  you?"  "Bears,"  said  he.  "Why 
didn  't  you  kill  them  ? ' '  she  said.  The  boy  said,  ' '  No.  I  'm  going 


220        University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 

to  keep  them  as  my  wives,  and  they  will  show  me  their  father. ' ' 
One  day  he  stayed,  and  asked  the  two  Bears  where  their 
father  lived.  "In  the  \vest,  where  the  moon  sets,"  they  said. 
"We  will  start  tomorrow  and  go  there."  The  boy  said  to  his 
grandmother,  "Where  is  there  poison?"  She  said,  "They  will 
fool  you,  they  will  throw  acorns  into  the  fire  and  make  you  blind. 
That  is  the  way  they  killed  my  people. ' '  The  boy  said,  ' '  Where 
is  there  poison?"  "At  Wula'uwitc'u  there  is  poison,  there  is  a 
poisonous  spring  that  smells  bad."  He  went  there,  and  one  can 
see  his  footprint  there  where  he  made  it.  He  took  his  pipe,  held 
it  over  the  spring,  caused  the  poisonous  air  to  go  into  it,  then 
stopped  it  up.  Then  he  came  back,  and  the  two  Bears  said, 
"We'll  start  tomorrow."  He  told  his  pipe,  "When  I  smoke  you, 
kill  all  the  people." 

There  he  went,  with  one  step  he  went  a  great  distance.  Four 
times  he  stepped  and  came  close  to  the  sweat-house.  He  nearly 
broke  it  in  as  he  stepped  on  it.  It  was  Moon's  house,  and  there 
lived  the  Bears.  He  asked,  "What  is  the  matter?  Who  is  out 
there?"  The  two  Bears  came  in,  and  Moon  asked,  "Who  is 
there?"  They  said,  "My  husband.  Don't  talk."  Moon  said, 
"Why  not?"  When  the  boy  came  in,  all  the  people  thought, 
"We  can  kill  him  easily."  Moon  called  him  in,  and  everything 
shook  when  he  came  in  or  when  he  moved.  He  had  on  a  woven 
rabbit-skin  robe.  Moon  said,  "We  will  have  a  big  sweat,"  and 
all  his  people  came  in.  They  said,  "Let  us  throw  this  man  into 
the  fire."  They  made  a  big  fire;  all  Moon's  people  got  up  and 
danced.  The  boy  did  not  move,  sat  with  his  head  down.  The 
rest  made  fun  of  him,  told  him  to  get  up  and  dance.  By  and 
by  Moon  threw  salt  into  the  fire,  thought  to  make  the  boy  blind. 
He  didn  't  move.  Moon  said  to  him,  ' '  Get  up  and  dance. ' '  Then 
Moon  put  sweet  acorns  into  the  fire,  but  could  not  blind  the  boy. 
Pretty  soon  the  boy  got  up;  when  he  stepped,  the  ground 
trembled.  The  Moon  people  began  to  push  one  another  about, 
tried  to  push  the  boy,  but  could  not  move  him.  Soon  he  took 
out  his  pipe,  smoked,  and  all  the  people  fell  dead,  and  Moon  too. 
The  boy  said,  "I  do  not  want  you  to  be  trying  to  fight  or  to  hit 
me.  I  am  ma'p'djameaina,340c  I  cannot  die."  The  two  women  he 


340c  gee  note  63. 


1910]  Sapir:  Tana  Texts.  221 

did  not  kill,  he  kicked  them  down  into  the  ground.    He  went  out, 
and  blew  smoke  all  about,  killed  every  one. 

Then  he  came  back,  and  went  all  around  to  the  places  where 
his  people  had  been  killed.  He  picked  up  an  eyelash  from  each 
one.  "Have  you  a  big  bucket?"  he  asked  his  grandmother. 
"Build  a  fire  when  it  is  nearly  dawn  and  heat  rocks."  All  the 
eyelashes  he  put  into  the  bucket.  Then  he  turned  and  lay  down 
with  his  face  to  the  ground.  To  his  grandmother  he  said, 
"Throw  the  hot  rocks  in  and  lie  down  also."  She  did  so.  By 
and  by  they  heard  shouting,  "Here's  my  bow.  Here's  my 
place,"  and  so  on.  All  those  dead  people  were  alive  again.  The 
boy  got  up  and  said,  "You  are  my  brothers.  I  told  my  grand- 
mother that  I  would  come  back  again  when  I  died.  I  did  so.  I 
caused  you  dead  people  to  come  to  life. ' ' 

V.  TLHAT«AINA.841 

One  day  Flint  Boy  said  to  Djuwa'lklaina,342  "I  have  been 
dreaming.  I  dreamt  last  night.  I  dreamt  about  a  woman  and 
her  father.  What  is  his  name?  I  want  to  know."  Djuwa'l- 
klaina said,  "In  which  direction  did  you  dream?"  Flint  Boy 
said,  "I  dreamt  of  Yallo  Bally343  mountain."  Djuwa'lklaina 
said,  "I  know  whom  you  dreamt  of."  Flint  Boy  asked,  "What 
is  his  name?"  Said  Djuwa'lklaina,  "Tcuitcuiwayu.  He  lives 
there."  Flint  Boy  said,  "I  want  to  go  there,  and  I  want  to 
take  my  nephew344  along."  Djuwa'lklaina  said,  "Yes."  Flint 
Boy  said,  "I  am  going  to  marry  the  daughter,  but  I  have  no 
company  on  the  road."  Djuwa'lklaina  said,  "But  you  are  going 
to  take  your  nephew."  Flint  Boy  said,  "Yes,  but  I  want  some- 
thing like  a  bear,  something  that  makes  a  noise.  I  don't  want 


3*i  This  account  of  the  origin  of  thunder  is  only  the  latter  part  of  the 
myth  of  "The  Flints  and  Grizzly  Bears"  obtained  by  Dr.  Dixon  from 
Sam  Bat'wi.  It  corresponds  closely  enough  to  my  own  version,  but  is 
published  here  because  of  its  greater  wealth  of  details. 

342  Flint  Boy's  grandmother.     The  name  means  "rock-lying-on-ground." 

3*3  The  Yallo  Bally  mountains  are  west  of  the  Sacramento  at  Bed 
Bluff,  a  very  considerable  distance  to  the  southwest  of  Redding.  The 
reference  is  more  probably  to  Bally  mountain  (6246  ft.),  one  of  the  main 
peaks  of  the  Bully  Choop  range.  It  is  within  easy  sight  of  and  almost 
dne  west  from  Bedding. 

34*  <Flhateaina,  who  had  been  dug  up  from  the  ground,  is  here  termed 
the  nephew  of  Flint  Boy. 


222       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

him  to  talk  as  we  do.  He  must  talk  another  language."  Dju- 
wa'lklaina  said,  "What  is  he  going  to  say?"  Flint  Boy  said, 
' '  When  he  sees  any  one  coming  he  will  say,  '  Wu,  wu ! '  I  want  to 
make  a  dog."  Djuwa'lkJaina  said  nothing.  Flint  Boy  asked 
if  she  wanted  to  hear  it  talk  now.  She  said,  "Yes."  So  Flint 
Boy  said  to  his  nephew,  ' '  Bark,  practice ! ' '  His  nephew  did  so, 
said,  "Wu,  wu,  wuuuu."  It  was  a  terrible  sound,  and  every 
one  heard  it  all  over  the  world — north,  east,  south,  west.  Flint 
Boy  said,  "What  shall  I  call  you?  You  bite  and  bark."  His 
nephew  said,  ' '  My  name  is  '  I'lhateaina.  I  must  have  a  big  throat 
to  bark. ' '  Flint  Boy  asked  him  to  try  barking  again,  and  he  did 
so.  All  the  people  in  the  world  heard  him,  all  said,  "I  hear  a 
dog.  That  is  Flint  Boy's  dog."  Tlhat'aina  was  small,  but  he 
made  a  great  noise. 

Flint  Boy  went  away,  went  to  the  Sacramento  valley,  came 
to  Sacramento  river.  He  crossed  with  Tlhat€aina  and  went  on 
to  the  west.  He  came  to  the  mountain  at  night,  went  up  to  the 
sweat-house,  looked  in,  and  saw  the  girl  of  whom  he  had  dreamt. 
Many  other  people  were  there  also.  She  sat  on  the  east  side. 
Flint  Boy  came  in  and  sat  down  beside  her.  All  looked  at  him, 
her  father  and  mother  looked,  and  said,  "Who  is  that?"  Flint 
Boy  had  left '  I'lhateaina  outside,  had  tied  him  to  the  acorn  sacks. 
Her  father  said,  "Where  did  that  man  come  from?"  The  girl 
said  that  she  did  not  know.  ' '  It  looks  as  if  you  were  married, ' ' 
said  her  father,  and  he  gave  her  a  black-bear  skin  for  Flint  Boy 
to  sit  on. 

Flint  Boy  had  told  Tlhateaina  not  to  bark  or  bite  any  one. 
"I  am  going  to  marry  the  girl.  When  I  have  done  so,  I  shall 
get  up  early  to  hunt,  and  I  shall  tell  her  to  take  care  of  you. ' ' 
Early  in  the  morning  Flint  Boy  got  up  and  told  his  wife  about 
the  dog,  told  her  that  it  was  vicious  and  that  she  must  not  touch 
it  or  talk  to  it.  In  that  case  it  would  not  bite  her.  She  agreed 
to  care  for  it.  Flint  Boy  went  away.  The  woman  went  out  and 
saw  the  dog.  She  patted  it,  saying,  "Nice  dog."  The  dog  shook 
its  head  and  tail,  and  said,  "Where  is  my  master?"  She  an- 
swered, ' '  He  has  gone  away. ' '  Then  the  dog  barked,  and  every 
one  was  frightened,  terribly  frightened.  Flint  Boy  heard  it  far 
away ;  he  was  frightened,  for  he  knew  that  some  one  had  fooled 


1910]  Sapir:  Tana  Texts.  223 

Avith  the  dog.  "I  believe  I've  lost  my  dog."  Some  one  had 
really  turned  it  loose.  Tlhateaina  tracked  Flint  Boy,  while  the 
Avoman  was  frightened.  Tlhateaina  could  not  find  his  master. 
Flint  Boy  came  back,  brought  ten  deer.  The  Avoman  said,  "I've 
fed  him  and  turned  him  loose."  ''It's  a  bad  dog.  You  ought 
not  to  have  touched  it. " 

That  night  it  grew  cloudy,  AA'hile  before  it  had  been  pleasant. 
Flint  Boy  Avent  out,  finally  found  the  dog.  He  tied  him  up  again, 
and  told  him  to  bark.  He  did  so — "Wu,  AAru,  wuuuu!"  Dju- 
AATa'lk!aina  heard  it  and  said,  "I  hear  Flint  Boy's  dog  in  the  west 
at  Bally  mountain."  All  the  people  heard  it  and  said,  "That 
is  Flint  Boy's  dog.  He  is  married  here  at  Bally  mountain." 
By  and  by  Flint  Boy  Avent  out  to  hunt  again,  and  gave  the  same 
instructions  as  before.  The  people  made  him  bark  as  before,  let 
him  loase.  Flint  Boy  heard  him.  "  I  know  Avhat  is  the  matter, " 
said  he. 

It  greAV  cloudy.  The  dog  said,  "It  AArill  rain."  On  the  top 
of  Bally  mountain  there  Avas  a  great  cloud,  black  and  thick.  The 
cloud  came  down  over  the  dog,  it  swirled  and  rolled,  and  i.t  Avent 
up  in  the  air.  The  dog  was  in  the  cloud,  he  had  called  it  and 
made  it  about  himself.  He  did  not  want  to  be  tied  up,  but  to  go 
Avith  Flint  Boy  on  his  hunts.  So  he  left  Flint  Boy  and  went  up 
aboA'e.  When  he  got  part  way  up  he  barked,  and  the  people 
heard  it  all  over  the  world.  Flint  Boy  heard  it  and  was  sad, 
for  he  knew  the  dog  was  lost.  He  never  saw  his  dog  again. 
Tlhat'aina  lives  in  the  black  clouds  still.  When  he  barks,  it 
thunders. 

VI.  FIXING  THE  SUN. 

Sun  lived  at  Hi'tsiriha,  three  miles  up  from  P'a'wi.  There 
Avas  a  small  hill  there  of  red  earth.  The  people  went  out  to 
hunt,  but  did  not  stay  long.  Sunset  came  quickly,  the  day  was 
short.  It  was  a  great  trouble.  Every  one  was  in  trouble.  "What 
shall  we  do  about  it  1  If  the  sun  came  up  far  off  to  the  east  and 
not  right  here  near  us,  it  would  be  all  right. ' '  But  the  sun  was 
in  the  center  of  the  world,  and  that  was  the  cause  of  the  trouble. 
The  people  all  got  together  and  talked  it  over.  They  asked 
Cottontail  Rabbit  and  Blue  Squirrel.  "We  have  got  to  move 


224        University  of  California  Publications  in  Am.  Arch,  and  Ethn.   [Vol.  9 

the  sun."  Rabbit  said,  "Yes,  we'll  do  it."  The  people  asked, 
"How?"  Rabbit  said,  "We'll  carry  it  on  our  backs.  When 
I'm  tired,  Squirrel  can  take  it."  "Where  will  you  put  it?" 
"We'll  put  it  over  the  mountains  far  off  to  the  east."  They 
started  to  carry  it,  carried  it  off  to  the  east.  When  they  got 
tired,  they  changed  off.  They  carried  the  sun  far,  far  away,  to 
where  he  now  comes  up. 

VII.  WOODPECKER  AND  WOODRAT. 

Red-headed  Woodpecker  was  married  to  Woodrat  Woman. 
They  lived  at  We'yuldiyauk  laimadu.  The  people  were  nearly 
starving  for  lack  of  food.  Only  Woodpecker  had  any;  he  got 
his  acorns  at  a  great  distance.  He  had  ten  sacks,  and  some 
acorns  he  had  in  the  holes  of  the  trees.  Woodpecker  came  home 
every  night,  and  Rat  Woman  had  lots  of  soup  and  bread.  Wood- 
pecker and  Woodrat  Woman  would  give  none  to  any  one.  Wood- 
pecker had  a  brother-in-law,  Woodrat.  He  was  sick,  his  foot  was 
sore,  he  could  not  walk.  Formerly  he  had  been  a  fisherman. 
Woodpecker  told  his  wife,  "Give  my  brother-in-law  plenty  to 
eat,  he  is  sick. ' '  She  did  so. 

Woodpecker  came  home  with  a  big  load  of  acorns.  The 
woman  gave  her  brother  lots  of  soup.  Woodpecker  sat  there  and 
ate  too.  He  saw  her  give  her  brother  soup,  and  said,  "Here! 
don't  do  that.  Why  do  you  give  him  that?"  Then  he  got  up, 
took  the  soup  away,  and  set  it  down  by  his  own  bed.  Woodrat 
turned  his  back  to  the  fire  and  went  to  sleep.  The  same  thing 
happened  every  night.  By  and  by  the  woman  dug  a  hole  under 
her  brother's  pillow  and  put  the  acorn  bread  in.  She  put  some 
in,  so  that  while  he  pretended  to  be  asleep  he  could  eat.  Thus 
Woodpecker  was  fooled,  as  she  offered  soup  each  night  and  Wood- 
pecker took  it  away.  But  his  brother-in-law  had  bread. 

One  night  Woodpecker  came  home.  He  got  up  in  the  morn- 
ing and  told  his  wife,  ' '  Tell  my  brother-in-law  to  wash  his  hands 
and  to  come  and  eat  soup."  She  did  so,  gave  him  soup,  but 
Woodpecker  took  it  away.  The  next  day  Woodpecker  said, ' '  How 
comes  it  that  my  brother-in-law  is  so  fat  ? ' '  Woodrat  said,  "  I  '11 
get  even  with  you."  When  Woodpecker  had  gone  off,  his 


1910]  Sapir:  Yana  Texts.  225 

brother-in-law  got  up  and  said,  "Where's  my  salmon  spear? 
I'm  going  to  get  salmon  at  Cow  creek."  He  saw  some  in  the 
water  and  caught  two,  then  took  them  home.  "Cut  them  up," 
he  said  to  his  sister.  The  two  ate,  had  a  great  feast.  By  and 
by  he  hid  all  the  salmon.  Woodpecker  came  back  and  smelt  the 
salmon.  ' '  What  is  it  that  smells  like  salmon  1  You  people  must 
have  been  eating  salmon,"  he  said.  She  said,  "No.  I  don't 
smell  it.  WThere  should  we  get  salmon  from?"  Woodpecker 
said  he  thought  he  had  smelt  it ;  Woodrat  said  nothing. 

Woodrat  went  again,  and  as  before  caught  salmon.  One  day 
Woodrat  said,  "Sister,  we  have  had  enough  salmon.  Give  Wood- 
pecker some  when  he  comes."  They  had  it  all  ready;  when 
Woodpecker  came  in,  the  salmon  was  brought  out.  Woodpecker 
looked  at  it  and  said,  "You  people  have  salmon.  I  thought  so." 
He  was  very  eager  to  get  some  to  eat.  "My  brother-in-law  is 
very  good,"  he  said,  but  Woodrat  did  not  move.  Woodpecker 
said,  "Give  my  brother-in-law  plenty  to  eat.  I'll  not  say  any- 
thing again."  Woodrat  said  to  himself,  "I  thought  you  had  no 
sense.  You  must  give  me  food,  but  I  have  the  best  food  after 
all."  The  woman  gave  him  soup  and  bread,  and  Woodpecker 
did  not  take  it  away  any  more. 

VIII.  RABBIT  WOMAN  AND  HER  CHILD. 

Jack  Rabbit  lived  at  Ba'wa  at  Battle  creek.  There  were 
many  people  there.  It  was  the  spring  time,  the  clover  was  grow- 
ing. All  went  out  to  get  clover,  young  girls  and  all.  Rabbit 
had  a  baby,  but  no  husband.  She  went  with  the  rest.  She  had 
no  friends  to  whom  to  give  the  child  while  she  was  gone.  One 
woman  said,  "  I  can  take  it  for  you. "  "  Yes, "  said  Rabbit.  She 
gave  it  to  her,  and  went  off  for  the  clover.  By  and  by  she  came 
back  with  the  rest,  and  put  the  clover  in  the  house.  She  put  the 
roots  in  the  ashes,  and  sat  down  to  eat,  ate  all  the  roots.  Some 
one  had  given  her  some  meat,  and  she  ate  this  also. 

Then  she  remembered  her  baby.  "I  forgot  my  child,"  she 
said.  She  jumped  up  and  went  to  the  woman  to  whom  she  had 
given  it.  "My  friend,  how  is  my  child?  I  want  my  baby." 
She  answered,  ' '  Some  one  else  has  taken  him  to  the  next  house. ' ' 
So  Rabbit  went  there  and  asked.  She  was  given  the  same  answer. 


226       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

So  Rabbit,  went  on,  and  was  answered  as  before.  She  went  to 
house  after  house.  Rabbit  felt  bad.  She  went  to  the  last  house 
and  received  the  same  answer.  She  went  all  around  once  more. 
The  people  had  killed  the  child,  had  given  some  of  it  to  Rabbit 
when  she  came  back.  Rabbit  stopped  and  cried.  She  thought, 
"I  ate  my  baby." 

Rabbit  had  another  baby.  It  was  sick.  Rabbit  said,  "My 
baby  is  sick.  I  do  not  know  what  is  the  matter."  The  people 
had  no  medicine-man.  Some  one  told  her,  "There  is  a  medicine- 
man living  to  the  north. ' '  She  took  her  baby  and  went  after  the 
medicine-man.  Some  one  saw  her  and  asked,  "Where  are  you 
going?"  "My  baby  is  sick."  The  man  said,  "What  is  the 
matter?"  Rabbit  said,  "I  do  not  know.  It  has  the  colic  (?),  I 
guess."  The  man  said,  " I  am  a  medicine-man. "  It  was  Coyote. 
She  said,  "What  is  your  name?  I  want  to  go  to  Pale'lu,  there 
is  a  medicine-man  there.  Ma'makalik  !uwi  is  his  name. ' '  Coyote 
said,  "Yes.  That  is  my  name."  She  said,  "Well,  take  the 
baby." 

Coyote  took  it.  He  sat  down  on  a  rock,  looked  at  the  baby, 
and  put  his  hand  on  him.  Rabbit  said  she  wanted  to  go  home. 
"I  thought  that  you  would  doctor  him;  now  I  want  to  go." 
Coyote  said,  "No.  If  I  am  going  to  doctor,  I  want  to  do  it  at 
my  house."  Rabbit  said,  "Yes."  She  went  to  Coyote's  house. 
Coyote  doctored  the  child,  danced.  When  he  got  through, 
he  said,  "The  baby  is  all  right."  That  night  he  told  Rabbit, 
"Go  to  sleep  on  the  south  side."  She  did  so.  Coyote  said, 
"I'm  going  to  doctor  somewhere  else.  I  shall  be  back  soon," 
and  he  went  out.  By  and  by  he  came  back.  He  looked  at  Rab- 
bit, saw  that  she  was  asleep.  He  walked  softly  up,  sat  down, 
and  looked  at  her.  He  thought,  "I  want  some  meat.  I've  had 
no  meat  for  a  long  time. "  So  he  killed  her,  and  the  baby  too. 

IX.  COYOTE  AND  RABBIT  GAMBLE. 

Coyote  wanted  to  gamble  with  Cottontail  Rabbit.  "We  must 
have  fun,"  he  said.  Rabbit  said,  "How  shall  we  have  fun?" 
Coyote  said,  "I'll  show  you  how."  Coyote  made  five  sticks  for 
each  side  about  two  feet  long  of  a  small  sized  wood,  and  got  some 


1910)  Sapir:  Tana  Texts.  227 

ma'du  grass.  Coyote  made  a  small  stick  four  inches  long  (dju'pla- 
yauna)  and  put  it  in  with  the  five  long  ones.  He  rolled  these 
up  in  the  grass  and  laid  them  down.  He  rolled  up  the  other 
five  and  put  in  the  short  one.  This  bundle  he  placed  beside  the 
other.  The  guessers  clap  hands  and  with  one  or  the  other  hand 
designate  which  bundle  the  short  stick  is  in.  If  they  fail  to 
locate  it,  they  lose.  If  they  guess  right,  they  have  the  sticks 
passed  over  to  them  and  themselves  roll.  Coyote  said,  "Do  not 
use  this  game  in  summer,  use  it  in  the  fall  and  winter.  Stop 
when  the  leaves  come  out  on  the  oaks,  stop  playing  this  game. 
If  you  use  it  all  summer,  there  will  be  no  acorns. ' ' 

X.  GOPHER  AND  RABBIT  GAMBLE. 

Gopher  and  Cottontail  Rabbit  gambled.  Gopher  had  many 
arrows  and  a  bow.  He  told  Rabbit,  "We  will  always  gamble 
when  we  meet."  "Let  us  do  so  today."  So  they  cut  sticks  at 
Big  Cow  creek.  Gopher  bet  one  of  his  arrows  first,  and  lost. 
Next  he  bet  another  one,  and  lost.  Then  he  bet  his  bow,  and  lost. 
He  bet  his  quiver,  and  lost.  He  bet  his  belt,  and  lost.  Every- 
thing he  had  he  lost.  He  said,  "I  have  nothing  left  to  bet.  I 
will  bet  my  people."  Rabbit  said,  "All  right."  Pie  bet  his 
people,  and  lost.  He  bet  his  wives,  and  lost  them.  He  bet  his 
children,  and  lost.  He  said,  "I  will  bet  myself."  He  bet  his 
arm,  and  lost.  He  bet  the  other  arm,  and  lost.  He  bet  all  his 
body,  and  lost  all. 

XI.  COYOTE  AND  THE  STUMP.3" 

Coyote  went  to  P'a'wi  one  day.  It  was  early  in  the  morning 
and  it  was  very  foggy.  He  met  some  one  in  the  trail.  Coyote 
stooped.  "Whew!  I'm  tired.  Where  do  you  come  from?"  The 
man  did  not  answer.  Coyote  sat  down  to  rest,  and  said,  "You 
came  early,  so  did  I."  The  man  said  nothing.  Coyote  said, 
"Talk!  One  must  say  something  when  he  meets  one."  There 
was  no  reply.  Said  Coyote,  "If  you  are  angry,  say  so!"  No 


^  in  Dr.  Dixon's  manuscript  this  incident  is  immediately  preceded  by 
the  story  of  Coyote  and  Frost  (see  no.  vir  of  texts).  It  is  practically  a 
version  of  the  world-wide  "Tar  Baby"  myth.  A  very  similar  myth  is  told 
by  the  Takelmas. 


228       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

answer.  Coyote  said,  ' '  If  you  want  to  fight,  I  can  fight. ' '  Coy- 
ote got  up.  There  was  no  answer.  Coyote  said,  "I'll  hit."  He 
did  so,  and  his  right  hand  stuck.  It  was  no  man,  it  was  a  stump. 
Coyote  said,  "Let  go  my  hand!"  with  no  result.  Coyote  hit  him 
with  his  left  hand;  it  stuck.  Coyote  said,  "Why  do  you  hold 
my  hands?  Let  go!  That  is  no  way  to  fight."  No  reply.  Coy- 
ote kicked  with  his  right  foot ;  it  stuck.  He  kicked  with  his  left 
foot;  it  stuck.  He  butted;  his  head  stuck.  By  and  by  a  man 
came  along  and  saw  Coyote.  He  said,  "Coyote  is  a  fool.  He 
has  been  fighting  that  stump. ' ' 

XII.  LOON  WOMAN.346 

At  Hak!a'leimadu,  a  lake  near  Hat  creek,  lived  Loon  Woman 
(Hak!a'lisimariemi).  She  had  no  husband.  Every  man  that 
came  along  she  killed;  she  would  tell  them,  "I  love  you."  The 
man  would  stay  with  her,  then  she  would  cut  out  his  heart,  dry 
it,  and  tie  a  string  on  it.  She  had  treated  ten  people  thus,  had 
made  beads  out  of  their  hearts,  and  wore  them  as  a  necklace. 
She  was  a  nice-looking  woman,  living  all  alone. 

She  thought,  ' '  I  dreamed  of  a  man  last  night.  I  dreamt  that 
it  was  Eagle's  son."  She  dressed  up  with  her  beaded  apron  and 
basket-cap,  fixed  herself  up  nicely,  painted  her  face,  and  started 
away.  Eagle  lived  at  Ci'p  !a347  with  a  great  many  people,  he  had 
a  big  sweat-house.  Coyote  lived  there  also.  Loon  came  down, 
came  to  the  sweat-house  in  the  afternoon  when  the  people  were 
all  dancing.  They  saw  her  coming  from  the  east;  her  beaded 
apron  made  a  noise  "soe,  soe,  soe, "  as  she  walked.  Meadow  Lark 
Woman  lived  there  also,  was  an  old  woman  living  alone  east  of 
the  sweat-house.  Loon  came  to  her  house,  and  called  her  aunt 
(gara'ina).  Meadow  Lark  was  in  bed,  but  got  up  when  she 
heard  Loon  come  in.  "Who  is  that?"  she  said.  Meadow  Lark 
had  a  long  spear  (lu'mi)  in  her  bed.  She  seized  the  spear  and 
was  about  to  spear  Loon,  when  Loon  said,  "  It  is  I,  aunt. "  "  You 
must  say  who  you  are, ' '  said  Meadow  Lark,  "  or  I  '11  spear  you. ' ' 


3*0  See  note  207.  The  details  of  this  version,  secured  apparently  from 
Sam  Bat'wi,  differ  widely  enough  from  the  Yana  Loon  Woman  myth 
obtained  by  Curtin  to  justify  its  publication  here. 

347  See  note  51. 


1910]  Sapir:  Tana  Texts.  229 

Then  Meadow  Lark  stuck  her  spear  up  again.  Loon  came  in 
and  sat  down,  while  Meadow  Lark  hung:  her  head.  She  felt  bad, 
was  all  alone,  and  cried.  She  thought  that  Loon  was  some  rela- 
tion. In  the  big  sweat-house  were  many  people  sweating  and 
dancing  about  the  fire.  Loon  said  to  Meadow  Lark,  "My  aunt, 
I  am  going  to  see  what  is  going  on."  Outside  were  many  young 
women  dancing,  dancing  for  fun.  Meadow  Lark  said,  "Go,  but 
be  careful.  The  young  people  may  pull  you  about,  they  may 
not  like  to  have  a  strange  woman  about."  "I  do  not  want  men 
to  pull  me  about,"  said  Loon. 

Loon  went  out,  sneaked  among  the  girls  who  were  dancing. 
The  girls  saw  her  coming,  for  it  was  moonlight  and  they  could 
see  her.  She  was  a  stranger.  Every  one  looked  at  her,  no  one 
knew  her.  The  beads  about  her  neck  looked  strange,  looked  like 
the  hearts  of  people.  The  girls,  however,  took  her  in  and  let  her 
dance  with  them.  Loon  said  to  one  in  a  whisper,  "Let  us  go 
and  look  into  the  sweat-house  and  see  the  men,  see  how  they 
dance."  The  girl  said,  "No,  we  never  look  in  when  men  are 
sweating."  Loon  said,  "Let  us  look  anyway."  Two  women 
there  knew  who  Loon  was,  and  they  were  afraid.  One  woman 
said,  "Let  her  look  if  she  wants  to.  Take  her  up  to  the  sweat- 
house.  ' ' 

Loon  looked  in,  saw  the  men  dancing.  Eagle  would  not  let 
his  son  dance,  he  had  put  him  away  next  to  the  wall,  put  him  in 
a  black-bear  skin  and  rolled  him  up.  The  people  finished  their 
dancing,  all  went  out  to  the  creek  to  swim.  They  were  strung 
all  along  the  creek ;  then  they  all  went  back  to  the  sweat-house. 
Loon  was  among  the  girls  again.  There  was  an  old  man  in  the 
sweat-house,  talking.  "What  did  you  tell  me  a  while  ago? 
Didn't  you  tell  me  that  a  stranger  woman  had  come?"  "Yes, 
there  is  one  outside."  Said  he,  "Do  not  play  with  her.  I  know 
her,  I  saw  her  make  trouble  in  five  places.  I  know  her  name. 
It  is  Hak!a'lisimariemi.  Let  her  alone.  If  you  do  not  play  with 
her  tonight,  it  will  be  well." 

A  vagrant  man  was  walking  about,  saw  Loon,  and  began  to 
tease  her,  pull  her  about.  Her  head  was  hanging  down.  He  put 
his  hand  on  her  shoulder,  but  she  said  "M-f,  m+,"  and  shrugged 
her  shoulders.  Five  stranger  men  were  teasing  her.  Finally 


230       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

they  stopped  playing  with  her.  Loon  was  angry,  got  up,  and 
went  to  the  sweat-house.  There  were  many  people  there.  She 
looked  in,  saw  that  the  fire  was  low.  "0  you  men,  one 'of  you 
come  out  and  be  my  husband!  One  of  you  is  my  husband,  come 
out,"  she  said.  No  one  answered.  "My  husband  played  with 
me  only  a  little  while  ago.  Why  doesn't  he  come  out?  I  want 
to  go  home.  Hurry  up."  One  answered,  "Was  it  I?  Do  you 
want  me?"  He  went  out,  Loon  looked  at  him,  and  said,  "You 
are  not  the  one."  He  went  away.  She  called  again,  "Come 
out."  Another  answered  and  came  out,  but  he  was  not  the  one. 
This  was  repeated  several  times.  By  and  by  Loon  stopped  talk- 
ing, went  away. 

She  went  to  the  creek  where  the  men  had  been  swimming, 
looked  in  where  each  man  had  swum.  Eagle's  son  had  been  the 
last  one,  far  off  all  alone.  She  looked  to  see  if  any  man  had 
lost  a  hair.  She  found  one  hair,  pulled  out  one  of  her  own  hairs, 
and  measured  the  two.  The  man's  hair  was  shorter,  so  it  was 
not  her  husband's.  She  wanted  a  husband  whose  hair  was  as 
long  as  her  own.  She  hunted  all  along  the  creek,  could  not  find 
one  of  the  same  length.  All  were  too  short.  Finally  at  the  last 
place  she  found  a  hair,  and  measured  it.  It  was  of  just  the 
same  length  as  hers.  "Now  I  have  it,"  she  said.  "I  thought  I 
would  find  it  somewhere. ' ' 

She  went  back  to  the  sweat-house,  and  as  before  she  called 
on  the  men  to  come  out,  and  as  before  each  one  that  came  was 
rejected.  All  had  come  out,  young  Eagle  was  the  only  one  left. 
She  kept  calling.  Some  of  Eagle's  people  were  in  there  crying. 
She  called  to  them  not  to  cry,  but  to  send  out  the  man.  They 
knew  what  she  wanted,  and  therefore  cried.  Eagle  said,  "Well, 
I  will  give  up  my  son's  life,  for  I  do  not  want  my  people  to  die. 
I  must  give  up  my  son."  He  took  him  out.  The  boy  was  shin- 
ing like  gold.  Loon  said,  ' '  That  is  my  husband. ' '  He  came  out, 
and  would  not  look  at  her,  did  not  want  to  go  home  with  her. 
She  said,  "I  want  to  go  home  tonight.  I  dreamed  of  you." 
Loon  seized  him. 

The  old  people  cried  in  the  sweat-house.  Loon  and  young 
Eagle  went  home,  went  east  toward  Hat  creek.  She  said,  "I  do 
not  want  daylight,  I  wish  it  to  be  night  yet.  I  want  to  sleep 


1910]  Sapir:  Yana  Texts.  231 

with  my  husband. "  She  said  to  Eagle  after  they  had  gone  a  short 
distance,  "I  am  tired,  let  us  sleep."  Eagle  would  not  talk; 
Loon  asked  him  to,  but  he  refused.  Loon  fixed  the  bed  and  lay 
down,  as  did  Eagle.  She  tried  to  play  with  him,  but  he  did  not 
wish  to.  An  old  man  at  the  sweat-house  had  put  an  acorn-cup 
on  Eagle's  penis,  so  that  he  could  have  no  connection;  he  had 
told  him  not  to  sleep.  The  woman  wanted  the  young  man,  but 
he  was  incapacitated.  Eagle  blew  on  her  and  put  her  to  sleep. 
She  stretched  out  and  snored.  Eagle  did  not  sleep,  but  watched 
the  woman.  Late  in  the  night  he  got  up,  removing  the  woman 's 
arms  from  him.  He  found  a  log  and  laid  it  beside  the  woman, 
put  her  arms  about  it  as  they  had  been  around  him.  Then  he 
ran  off. 

He  came  home  and  told  the  people  that  he  had  run  away. 
The  people  said,  "What  shall  we  do?  We  must  go  to  the  south, 
we  must  run  away."  "No,"  said  another,  "Loon  will  catch  us 
if  we  go  south.  Let  us  go  to  the  north."  "No,"  said  another, 
"let  us  go  to  the  east."  "Let  us  go  to  the  west,"  said  another. 
"No,  she  will  catch  us  there."  "Where  shall  we  go?"  "We 
must  go  up  to  the  sky. "  "  How  shall  we  go  up  ?  We  must  hurry 
before  Loon  gets  up. "  "  Who  will  take  us  up  to  the  sky  ? ' '  said 
Eagle.  Spider  had  a  rope,  he348  was  the  man.  The  people  had 
a  great  sack  (plu'gi),  and  they  all  got  into  this.  "Hurry  up," 
said  Spider.  Then  Spider  made  the  rope  come  down  from  the 
sky  and  tied  it  to  the  sack.  "Who  is  going  in  first?"  Coyote 
said,  "My  friend,  I  will  be  the  first."  "All  right,  but  be  care- 
ful." He  got  in,  and  all  the  rest  got  in  after  him.  Spider  said 
"Stretch!"  to  the  sack  and  it  did  so,  stretched  to  the  north, 
south,  east,  and  west,  till  all  the  people  got  in.  Then  Spider 
pulled  the  rope,  pulled  the  sack  up. 

When  it  was  half  way  up,  Loon  woke  up.  It  was  daylight. 
She  stretched  about,  pulled  the  log  about,  and  found  out  what 
it  was.  She  grew  angry,  said  "Am-f-!  All  right,  you  can  not 
get  away  from  me,"  said  Loon  to  herself.  "Am+,  am+!"  she 
said.  She  came  back  to  the  sweat-house,  looked  for  her  husband. 

o  had  a  fire-drill  (mi'niyauna)  with  fire  in  it.848    She  looked 

3<«  See  note  45. 
s«  See  note  52. 


232       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

about,  called  into  the  sweat-house,  but  there  was  no  answer,  there 
was  no  one  about.  "Am-|-,  am-j-!"  said  she  to  herself.  She 
looked  to  the  south,  there  was  no  one  in  sight.  She  looked  to 
the  east,  there  was  no  one.  She  looked  to  the  west,  there  was 
no  one.  She  looked  to  the  north,  there  was  no  one.  "You  are 
smart,  you  people.  I  wonder  where  you  are.  You  can  not  get 
away  from  me. ' '  She  hunted  all  about,  looking  for  their  tracks, 
but  she  found  none.  She  looked  on  the  gopher  piles,  there  were 
no  tracks  there.  She  began  to  wonder  what  to  do.  "I  guess  I 
will  set  fire  to  this  place.  It  is  the  only  thing  to  do. "  She  broke 
the  fire-drill,  threw  one-half  of  it  to  the  east,  and  one  to  the 
south.  Fire  blazed  up  where  she  threw  the  sticks;  everything 
burned.  Loon  had  a  big  club,  and  stood  watching  the  fire. 

In  the  sack  Coyote  said  to  the  people,  "I  want  to  make  a 
peephole  to  see  the  fire  down  below."  Spider  had  said  that  the 
village  was  burning.  The  people  said  to  Coyote,  "No,  do  not 
tear  the  sack."  "Just  a  little,"  said  Coyote.  Coyote  made  up 
his  mind  to  do  it  anyway ;  he  did  so,  looked  through,  saw  the  fire. 
The  tear  began  to  rip,  the  hole  grew  larger,  by  and  by  the  sack 
broke.  Coyote  fell  out  first,  fell  down  over  and  over ;  all  the  rest 
fell  after  him,  fell  into  the  fire. 

Loon  was  watching  the  fire.  She  saw  a  man  fall  into  the  fire, 
looked  up,  saw  all  the  people  falling.  "  Am-}-,  am-}- !"  she  said, 
' '  I  told  you  that  you  could  not  get  away  from  me. ' '  Wildcat 
fell  down ;  his  eyes  popped  out.  Loon  hit  the  eye  with  her  club 
as  it  popped  out,  knocked  it  back  into  the  fire.  Black  Bear  fell 
in ;  his  eyes  popped  out.  Loon  tried  to  hit  it  back  but  missed  it, 
it  got  away,  flew  far  off.  Lion  fell  in,  but  she  missed  his  eye. 
Brown  Bear  fell  in.  Eagle  fell  in.  The  fire  all  burned  out;  all 
the  people  were  burned  up,  except  those  whose  eyes  had  escaped 
and  who  are  alive  today. 

Loon  went  home.  Diver,  a  small  mud  duck,  did  not  like  Loon. 
He  lived  on  a  lake  at  Ci'p  !a.  Diver  was  afraid  of  Loon,  so  he 
made  a  net,  took  two  moons  to  make  it.  Heron  (mi'mkla)  came 
along,  came  to  see  Diver.  He  said,  "Why  do  you  make  a  net?" 
"I  shall  use  it,"  said  Diver.  Heron  wanted  to  know,  but  Diver 
would  not  tell.  He  set  a  trap  for  Loon ;  Diver  caught  her  and 
killed  her. 


1910]  Sapir:  Yana  Texts.  233 

XIII.  PINE  MARTEN'S  QUEST  FOR  MOON'S 
DAUGHTER.350 

Moon  lived  in  the  west.  Lion,  Wolf,  and  others  lived  far  up 
toward  Fall  river  in  a  big  sweat-house.  Lion  went  first  to 
Moon's  house  for  his  daughter,  went  in.  Moon  put  brains  in 
the  fire,  and  there  was  a  strong  smoke,  so  that  Lion  could  not 
breathe.  The  two  women  said,  ' '  You  must  die.  There  are  many 
dead  outside.  My  father  does  not  want  me  to  have  a  husband." 
Moon  gave  Lion  a  pipe  to  smoke.  He  took  but  two  whiffs  and 
was  killed.  Moon  threw  him  out.  Then  Wolf  went  to  sue  for 
Moon's  daughter,  went  in.  The  same  thing  occurred  to  him. 
Silver  Fox  went,  with  the  same  result.  The  women  cried,  told 
Moon  he  had  killed  enough,  but  he  did  not  mind. 

The  last  one  to  sue  was  Pine  Marten.  He  put  Weasel  in  his 
quiver  which  he  carried  with  him.  When  he  came  in,  Pine 
Marten  caused  the  smoke  to  go  away.  Moon  gave  Pine  Marten 
a  strong  pipe.  Pine  Marten  smoked  it,  blew  the  smoke  down 
into  a  hole  in  the  ground,  and  returned  the  pipe  to  Moon  unaf- 
fected. The  girls  warned  Pine  Marten.  Weasel  pulled  out  a 
stronger  tobacco,  but  Pine  Marten  made  the  smoke  go  down  into 
the  ground  as  before.  Moon  gave  Pine  Marten  a  stronger  to- 
bacco again,  but  it  had  no  effect.  He  threw  back  the  pipe  and 
broke  it. 

Pine  Marten  went  for  wood,  brought  spruce  and  cedar.  He 
came  back  and  put  it  all  in.  "That  is  the  kind  of  wood  one 
should  use  for  sweating,  not  brains. ' '  The  spruce  wood  popped, 
the  sparks  burned  Moon  half  up.  Pine  Marten  danced.  Moon 
cried  out  to  stop  it,  for  he  was  nearly  dead.  Pine  Marten 
stopped  it,  and  Moon  said,  "You  ought  not  to  do  that."  Moon 
said,  "Son-in-law,  go  swim."  So  he  went,  and  soon  a  big  water 
grizzly  (ha't'enna)  pulled  him  in,  and  tried  to  kill  him.  He 
could  not  do  so,  however.  Pine  Marten  stayed  one  night  with 
him  at  the  bottom  of  the  river,  then  went  back  with  many  pres- 


860  in  a  general  way  this  suitor  tale  corresponds  to  Curtin's  "The 
Winning  of  Halai  Auna,"  Creation  Myths  of  Primitive  America,  pp.  281- 
294,  but  there  are  plenty  of  differences  of  detail.  Some  of  the  incidents, 
such  as  the  fight  with  the  water  grizzly,  recall  the  Damha'udju  story 
obtained  by  Curtin  and  myself  (text  no.  iv). 


234       University  of  California  Publications  in  Am.  Arch,  and  Ethn.  [Vol.  9 

ents  from  Ms  nephew.  He  brought  back  his  hide  to  Moon  and 
said,  "I  hung  up  a  salmon  outside."  Moon  saw  it  and  was 
frightened. 

Moon  asked  him  to  go  for  wood,  so  he  went  to  the  north.  A 
big  snake  with  a  horn  (Vk'u'na)  came  and  caught  Pine  Marten, 
but  Pine  Marten  told  him  that  he  was  his  uncle.  Pine  Marten 
killed  him,  skinned  him,  and  brought  home  the  skin  with  the 
wood.  He  told  his  father-in-law  to  go  and  look  at  the  wood. 
He  saw  the  hide  and  was  frightened,  did  not  know  what  to  do. 

"Son-in-law,  go  and  hunt  up  on  this  mountain,  kill  deer," 
so  he  went  to  the  north.  Big  Rain  (tc'ilwa'riklu),  Hail  (sabil- 
kle'yu),  and  Buzzard  (ma'tslk'ili'lla)  were  jealous  of  Pine  Mar- 
ten. Moon  told  Pine  Marten  to  sit  down,  while  the  people  circled 
about  and  drove  in  the  animals.  Pine  Marten  thought  they 
were  deer,  but  they  were  really  grizzly  bears.  Pine  Marten  ran, 
and  the  grizzly  bears  ran  after  him  and  tore  off  his  buckskin 
leggings.  All  day  he  ran.  In  the  afternoon  he  heard  a  voice 
above,  "You  are  nearly  caught.  Tell  the  tree  to  open,  get  in, 
and  go  through. ' '  He  did  so.  The  bear  came  after  him  but  was 
caught  by  the  tree  as  it  closed.  Pine  Marten  went  back,  got  out 
the  bear,  and  skinned  him.  When  he  returned  to  Moon's  house, 
he  hung  up  the  hide.  He  told  Moon  to  go  out  and  see  the  squir- 
rel. Moon  did  so,  saw  the  bear-hide,  and  was  frightened. 

"Son-in-law,"  called  Moon.  Drifting  Rain  and  Blue  Racer 
(tci'wa)  were  to  have  a  race  with  Pine  Marten.  They  started, 
went  to  the  south,  ran  a  long  way.  Pine  Marten  gave  out.  First 
he  killed  Big  Rain  by  pulling  a  log  out  from  under  him,  next  he 
killed  Blue  Racer.  He  carried  home  the  spoils.  Moon  thought 
that  Pine  Marten  was  dead,  but  cried  when  he  found  what  had 
happened. 

"Son-in-law,  we  will  play  tomorrow  morning."  He  took 
deer-sinew  rope,  and  wanted  Pine  Marten  to  get  on  the  digger 
pine  while  he  pulled  it  down  by  the  rope  and  let  it  snap  back. 
Pine  Marten  jumped  off  before  Moon  could  snap.  Moon  thought 
he  had  snapped  him  up  to  the  sky,  but  he  came  back.  Now  Moon 
was  to  get  up,  and  he  did  so.  Pine  Marten  swung  the  tree  a 
little,  and  Moon  said,  "Look  out,  my  son-in-law.  Be  careful, 
do  not  pull  too  much."  Pine  Marten  thought  to  himself,  "I 


1910]  Sapir:  Tana  Texts.  235 

will  fix  him."  He  gave  him  a  big  swing  and  snapped  him  off 
into  the  sky,  where  he  is  the  moon.  Pine  Marten  looked  and  saw 
him.  Moon  said,  ' '  I  shall  stay  here  now,  he  gave  me  a  good  place 
to  stay.  I  shall  see  what  people  do."  Pine  Marten  went  back 
to  the  house.  The  old  woman  Prog  asked,  "Where  is  my  hus- 
band ? ' '  Pine  Marten  said,  ' '  He  wants  you  up  there. ' '  He  took 
them  to  the  same  place  where  he  had  snapped  the  old  man,  and 
snapped  her  up  also,  also  the  two  girls.  Then  he  went  home, 
and  told  the  people  that  he  had  fixed  things  well. 


J 


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